{\rtf1\ansi\ansicpg1252\uc1\deff0\stshfdbch0\stshfloch0\stshfhich0\stshfbi0\deflang1033\deflangfe1033{\fonttbl{\f0\froman\fcharset0\fprq2{\*\panose 02020603050405020304}Times New Roman;}{\f1\fswiss\fcharset0\fprq2{\*\panose 020b0604020202020204}Arial;}
{\f2\fmodern\fcharset0\fprq1{\*\panose 02070309020205020404}Courier New;}{\f3\froman\fcharset2\fprq2{\*\panose 05050102010706020507}Symbol;}{\f4\fswiss\fcharset0\fprq2{\*\panose 020b0604020202020204}Helvetica;}
{\f5\fmodern\fcharset0\fprq1{\*\panose 02070409020205020404}Courier;}{\f6\froman\fcharset0\fprq2{\*\panose 02020603040505020304}Tms Rmn;}{\f7\fswiss\fcharset0\fprq2{\*\panose 020b0604020202030204}Helv;}
{\f8\froman\fcharset0\fprq2{\*\panose 02040503060506020304}New York;}{\f9\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}System;}{\f10\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}Wingdings;}
{\f11\froman\fcharset128\fprq1{\*\panose 02020609040205080304}MS Mincho{\*\falt \'82\'6c\'82\'72 \'96\'be\'92\'a9};}{\f12\fnil\fcharset129\fprq1{\*\panose 02030600000101010101}Batang{\*\falt \'b9\'d9\'c5\'c1};}
{\f13\fnil\fcharset134\fprq2{\*\panose 02010600030101010101}SimSun{\*\falt \'cb\'ce\'cc\'e5};}{\f14\fnil\fcharset136\fprq2{\*\panose 02010601000101010101}PMingLiU{\*\falt \'b7\'73\'b2\'d3\'a9\'fa\'c5\'e9};}
{\f15\fmodern\fcharset128\fprq1{\*\panose 020b0609070205080204}MS Gothic{\*\falt \'82\'6c\'82\'72 \'83\'53\'83\'56\'83\'62\'83\'4e};}{\f16\fmodern\fcharset129\fprq1{\*\panose 020b0600000101010101}Dotum{\*\falt \'b5\'b8\'bf\'f2};}
{\f17\fmodern\fcharset134\fprq1{\*\panose 02010600030101010101}SimHei{\*\falt \'ba\'da\'cc\'e5};}{\f18\fmodern\fcharset136\fprq1{\*\panose 02010609000101010101}MingLiU{\*\falt \'b2\'d3\'a9\'fa\'c5\'e9};}
{\f19\froman\fcharset128\fprq1{\*\panose 02020609040305080305}Mincho{\*\falt \'96\'be\'92\'a9};}{\f20\froman\fcharset129\fprq1{\*\panose 020b0600000101010101}Gulim{\*\falt \'b1\'bc\'b8\'b2};}
{\f21\froman\fcharset0\fprq2{\*\panose 02040604050505020304}Century;}{\f22\froman\fcharset222\fprq2{\*\panose 02020603050405020304}Angsana New;}{\f23\froman\fcharset222\fprq2{\*\panose 020b0304020202020204}Cordia New;}
{\f24\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Mangal;}{\f25\fnil\fcharset0\fprq2{\*\panose 02000400000000000000}Latha;}{\f26\froman\fcharset0\fprq2{\*\panose 010a0502050306030303}Sylfaen;}
{\f27\froman\fcharset1\fprq2{\*\panose 00000400000000000000}Vrinda;}{\f28\fnil\fcharset0\fprq2{\*\panose 02000500000000000000}Raavi;}{\f29\fnil\fcharset0\fprq2{\*\panose 02000500000000000000}Shruti;}
{\f30\froman\fcharset1\fprq2{\*\panose 00000400000000000000}Sendnya;}{\f31\fnil\fcharset0\fprq2{\*\panose 02000500000000000000}Gautami;}{\f32\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Tunga;}
{\f33\fscript\fcharset0\fprq2{\*\panose 00000000000000000000}Estrangelo Edessa;}{\f34\fswiss\fcharset128\fprq2{\*\panose 020b0604020202020204}Arial Unicode MS;}{\f35\fswiss\fcharset0\fprq2{\*\panose 020b0604030504040204}Tahoma;}
{\f36\fnil\fcharset2\fprq2{\*\panose 00000000000000000000}Marlett;}{\f37\fmodern\fcharset0\fprq1{\*\panose 020b0609040504020204}Lucida Console;}{\f38\fswiss\fcharset0\fprq2{\*\panose 020b0602030504020204}Lucida Sans Unicode;}
{\f39\fswiss\fcharset0\fprq2{\*\panose 020b0604030504040204}Verdana;}{\f40\fswiss\fcharset0\fprq2{\*\panose 020b0a04020102020204}Arial Black;}{\f41\fscript\fcharset0\fprq2{\*\panose 030f0702030302020204}Comic Sans MS;}
{\f42\fswiss\fcharset0\fprq2{\*\panose 020b0806030902050204}Impact;}{\f43\froman\fcharset0\fprq2{\*\panose 02040502050405020303}Georgia;}{\f44\fswiss\fcharset0\fprq2{\*\panose 020b0603020102020204}Franklin Gothic Medium;}
{\f45\froman\fcharset0\fprq2{\*\panose 02040502050505030304}Palatino Linotype;}{\f46\fswiss\fcharset0\fprq2{\*\panose 020b0603020202020204}Trebuchet MS;}{\f47\froman\fcharset2\fprq2{\*\panose 05030102010509060703}Webdings;}
{\f48\fnil\fcharset0\fprq2 MV Boli;}{\f49\fswiss\fcharset0\fprq2{\*\panose 020b0604020202020204}Microsoft Sans Serif;}{\f50\fswiss\fcharset0\fprq2{\*\panose 020b0506020202030204}Arial Narrow;}
{\f51\fswiss\fcharset128\fprq2{\*\panose 020b0604020202020204}@Arial Unicode MS;}{\f52\froman\fcharset0\fprq2{\*\panose 02040602050305030304}Book Antiqua;}{\f53\froman\fcharset0\fprq2{\*\panose 02050604050505020204}Bookman Old Style;}
{\f54\fswiss\fcharset0\fprq2{\*\panose 020b0502020202020204}Century Gothic;}{\f55\froman\fcharset0\fprq2{\*\panose 02020404030301010803}Garamond;}{\f56\fnil\fcharset2\fprq2{\*\panose 05010100010000000000}MS Outlook;}
{\f57\fscript\fcharset0\fprq2{\*\panose 03010101010201010101}Monotype Corsiva;}{\f58\froman\fcharset2\fprq2{\*\panose 05020102010507070707}Wingdings 2;}{\f59\froman\fcharset2\fprq2{\*\panose 05040102010807070707}Wingdings 3;}
{\f60\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}Bookshelf Symbol 7;}{\f61\fswiss\fcharset0\fprq2{\*\panose 020b0604030504040204}MS Reference Sans Serif;}{\f62\fnil\fcharset2\fprq2{\*\panose 05000500000000000000}MS Reference Specialty;}
{\f63\froman\fcharset2\fprq2{\*\panose 05050102010205020202}MT Extra;}{\f64\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Lombardic;}{\f65\fswiss\fcharset0\fprq2{\*\panose 020b0603050302020204}gothic 1;}
{\f66\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Luftwaffe;}{\f67\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Mayan;}{\f68\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Beowulf1;}
{\f69\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Border Corners 2;}{\f70\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Byte Police;}{\f71\fnil\fcharset0\fprq2{\*\panose 02000000000000000000}Carnivalee Freakshow;}
{\f72\fnil\fcharset0\fprq2{\*\panose 02000000000000000000}Cocaine Sans;}{\f73\froman\fcharset0\fprq2{\*\panose 02020500050405090304}Dukeplus;}{\f74\fswiss\fcharset0\fprq2{\*\panose 020b0603050302020204}English Gothic, 17th c.;}
{\f75\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}FT NihilistPhilosophy;}{\f76\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}FT Twisted Ontogenesis;}{\f77\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}GlyphBasic1;}
{\f78\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}GlyphBasic2;}{\f79\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}GlyphBasic3;}{\f80\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}GlyphBasic4;}
{\f81\fnil\fcharset0\fprq2{\*\panose 02000000000000000000}Got heroin?;}{\f82\fnil\fcharset0\fprq1{\*\panose 00000400000000000000}GothicCornerCaps;}{\f83\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}HammerKeys;}
{\f84\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Incantation;}{\f85\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Induction;}{\f86\fswiss\fcharset0\fprq2{\*\panose 020b0605050302020204}Italian Cursive, 16th c.;}
{\f87\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Junius Rough;}{\f88\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Kraut-type-a-fuck;}{\f89\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Mailart Rubberstamp;}
{\f90\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Megalomania X;}{\f91\fswiss\fcharset0\fprq2{\*\panose 020b0500000000000000}Old Germen;}{\f92\fnil\fcharset0\fprq2{\*\panose 02000000000000000000}Onciale PhF;}
{\f93\fnil\fcharset0\fprq2{\*\panose 02000000000000000000}Pure evil 2;}{\f94\fnil\fcharset0\fprq2{\*\panose 02000000000000000000}Rabid_Science;}{\f95\fnil\fcharset0\fprq2{\*\panose 02000000000000000000}Requiem;}
{\f96\fswiss\fcharset0\fprq2{\*\panose 020b0603050302020204}Elder Futhark;}{\f97\froman\fcharset2\fprq2{\*\panose 05020000000000000000}Ruritania;}{\f98\fswiss\fcharset0\fprq2{\*\panose 020b0603050302020204}Anglo-Saxon Caps;}
{\f99\fnil\fcharset0\fprq2{\*\panose 02000000000000000000}Slaytanic;}{\f100\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Tetanus;}{\f101\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Turbulence;}
{\f102\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Typewriter-Font (Royal 200);}{\f103\fswiss\fcharset0\fprq2{\*\panose 020b0500000000000000}Uechi;}{\f104\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Beowulf1Alt;}
{\f105\fnil\fcharset0\fprq2{\*\panose 02000000000000000000}a Theme for murder;}{\f106\froman\fcharset238\fprq2 Times New Roman CE;}{\f107\froman\fcharset204\fprq2 Times New Roman Cyr;}{\f109\froman\fcharset161\fprq2 Times New Roman Greek;}
{\f110\froman\fcharset162\fprq2 Times New Roman Tur;}{\f111\froman\fcharset177\fprq2 Times New Roman (Hebrew);}{\f112\froman\fcharset178\fprq2 Times New Roman (Arabic);}{\f113\froman\fcharset186\fprq2 Times New Roman Baltic;}
{\f114\froman\fcharset163\fprq2 Times New Roman (Vietnamese);}{\f116\fswiss\fcharset238\fprq2 Arial CE;}{\f117\fswiss\fcharset204\fprq2 Arial Cyr;}{\f119\fswiss\fcharset161\fprq2 Arial Greek;}{\f120\fswiss\fcharset162\fprq2 Arial Tur;}
{\f121\fswiss\fcharset177\fprq2 Arial (Hebrew);}{\f122\fswiss\fcharset178\fprq2 Arial (Arabic);}{\f123\fswiss\fcharset186\fprq2 Arial Baltic;}{\f124\fswiss\fcharset163\fprq2 Arial (Vietnamese);}{\f126\fmodern\fcharset238\fprq1 Courier New CE;}
{\f127\fmodern\fcharset204\fprq1 Courier New Cyr;}{\f129\fmodern\fcharset161\fprq1 Courier New Greek;}{\f130\fmodern\fcharset162\fprq1 Courier New Tur;}{\f131\fmodern\fcharset177\fprq1 Courier New (Hebrew);}
{\f132\fmodern\fcharset178\fprq1 Courier New (Arabic);}{\f133\fmodern\fcharset186\fprq1 Courier New Baltic;}{\f134\fmodern\fcharset163\fprq1 Courier New (Vietnamese);}{\f316\froman\fcharset238\fprq2 Century CE;}
{\f317\froman\fcharset204\fprq2 Century Cyr;}{\f319\froman\fcharset161\fprq2 Century Greek;}{\f320\froman\fcharset162\fprq2 Century Tur;}{\f323\froman\fcharset186\fprq2 Century Baltic;}{\f366\froman\fcharset238\fprq2 Sylfaen CE;}
{\f367\froman\fcharset204\fprq2 Sylfaen Cyr;}{\f369\froman\fcharset161\fprq2 Sylfaen Greek;}{\f370\froman\fcharset162\fprq2 Sylfaen Tur;}{\f373\froman\fcharset186\fprq2 Sylfaen Baltic;}{\f448\fswiss\fcharset0\fprq2 Arial Unicode MS Western;}
{\f446\fswiss\fcharset238\fprq2 Arial Unicode MS CE;}{\f447\fswiss\fcharset204\fprq2 Arial Unicode MS Cyr;}{\f449\fswiss\fcharset161\fprq2 Arial Unicode MS Greek;}{\f450\fswiss\fcharset162\fprq2 Arial Unicode MS Tur;}
{\f451\fswiss\fcharset177\fprq2 Arial Unicode MS (Hebrew);}{\f452\fswiss\fcharset178\fprq2 Arial Unicode MS (Arabic);}{\f453\fswiss\fcharset186\fprq2 Arial Unicode MS Baltic;}{\f454\fswiss\fcharset163\fprq2 Arial Unicode MS (Vietnamese);}
{\f455\fswiss\fcharset222\fprq2 Arial Unicode MS (Thai);}{\f456\fswiss\fcharset238\fprq2 Tahoma CE;}{\f457\fswiss\fcharset204\fprq2 Tahoma Cyr;}{\f459\fswiss\fcharset161\fprq2 Tahoma Greek;}{\f460\fswiss\fcharset162\fprq2 Tahoma Tur;}
{\f461\fswiss\fcharset177\fprq2 Tahoma (Hebrew);}{\f462\fswiss\fcharset178\fprq2 Tahoma (Arabic);}{\f463\fswiss\fcharset186\fprq2 Tahoma Baltic;}{\f464\fswiss\fcharset163\fprq2 Tahoma (Vietnamese);}{\f465\fswiss\fcharset222\fprq2 Tahoma (Thai);}
{\f476\fmodern\fcharset238\fprq1 Lucida Console CE;}{\f477\fmodern\fcharset204\fprq1 Lucida Console Cyr;}{\f479\fmodern\fcharset161\fprq1 Lucida Console Greek;}{\f480\fmodern\fcharset162\fprq1 Lucida Console Tur;}
{\f486\fswiss\fcharset238\fprq2 Lucida Sans Unicode CE;}{\f487\fswiss\fcharset204\fprq2 Lucida Sans Unicode Cyr;}{\f489\fswiss\fcharset161\fprq2 Lucida Sans Unicode Greek;}{\f490\fswiss\fcharset162\fprq2 Lucida Sans Unicode Tur;}
{\f491\fswiss\fcharset177\fprq2 Lucida Sans Unicode (Hebrew);}{\f496\fswiss\fcharset238\fprq2 Verdana CE;}{\f497\fswiss\fcharset204\fprq2 Verdana Cyr;}{\f499\fswiss\fcharset161\fprq2 Verdana Greek;}{\f500\fswiss\fcharset162\fprq2 Verdana Tur;}
{\f503\fswiss\fcharset186\fprq2 Verdana Baltic;}{\f504\fswiss\fcharset163\fprq2 Verdana (Vietnamese);}{\f506\fswiss\fcharset238\fprq2 Arial Black CE;}{\f507\fswiss\fcharset204\fprq2 Arial Black Cyr;}{\f509\fswiss\fcharset161\fprq2 Arial Black Greek;}
{\f510\fswiss\fcharset162\fprq2 Arial Black Tur;}{\f513\fswiss\fcharset186\fprq2 Arial Black Baltic;}{\f516\fscript\fcharset238\fprq2 Comic Sans MS CE;}{\f517\fscript\fcharset204\fprq2 Comic Sans MS Cyr;}
{\f519\fscript\fcharset161\fprq2 Comic Sans MS Greek;}{\f520\fscript\fcharset162\fprq2 Comic Sans MS Tur;}{\f523\fscript\fcharset186\fprq2 Comic Sans MS Baltic;}{\f526\fswiss\fcharset238\fprq2 Impact CE;}{\f527\fswiss\fcharset204\fprq2 Impact Cyr;}
{\f529\fswiss\fcharset161\fprq2 Impact Greek;}{\f530\fswiss\fcharset162\fprq2 Impact Tur;}{\f533\fswiss\fcharset186\fprq2 Impact Baltic;}{\f536\froman\fcharset238\fprq2 Georgia CE;}{\f537\froman\fcharset204\fprq2 Georgia Cyr;}
{\f539\froman\fcharset161\fprq2 Georgia Greek;}{\f540\froman\fcharset162\fprq2 Georgia Tur;}{\f543\froman\fcharset186\fprq2 Georgia Baltic;}{\f546\fswiss\fcharset238\fprq2 Franklin Gothic Medium CE;}
{\f547\fswiss\fcharset204\fprq2 Franklin Gothic Medium Cyr;}{\f549\fswiss\fcharset161\fprq2 Franklin Gothic Medium Greek;}{\f550\fswiss\fcharset162\fprq2 Franklin Gothic Medium Tur;}{\f553\fswiss\fcharset186\fprq2 Franklin Gothic Medium Baltic;}
{\f556\froman\fcharset238\fprq2 Palatino Linotype CE;}{\f557\froman\fcharset204\fprq2 Palatino Linotype Cyr;}{\f559\froman\fcharset161\fprq2 Palatino Linotype Greek;}{\f560\froman\fcharset162\fprq2 Palatino Linotype Tur;}
{\f563\froman\fcharset186\fprq2 Palatino Linotype Baltic;}{\f564\froman\fcharset163\fprq2 Palatino Linotype (Vietnamese);}{\f566\fswiss\fcharset238\fprq2 Trebuchet MS CE;}{\f567\fswiss\fcharset204\fprq2 Trebuchet MS Cyr;}
{\f569\fswiss\fcharset161\fprq2 Trebuchet MS Greek;}{\f570\fswiss\fcharset162\fprq2 Trebuchet MS Tur;}{\f573\fswiss\fcharset186\fprq2 Trebuchet MS Baltic;}{\f596\fswiss\fcharset238\fprq2 Microsoft Sans Serif CE;}
{\f597\fswiss\fcharset204\fprq2 Microsoft Sans Serif Cyr;}{\f599\fswiss\fcharset161\fprq2 Microsoft Sans Serif Greek;}{\f600\fswiss\fcharset162\fprq2 Microsoft Sans Serif Tur;}{\f601\fswiss\fcharset177\fprq2 Microsoft Sans Serif (Hebrew);}
{\f602\fswiss\fcharset178\fprq2 Microsoft Sans Serif (Arabic);}{\f603\fswiss\fcharset186\fprq2 Microsoft Sans Serif Baltic;}{\f604\fswiss\fcharset163\fprq2 Microsoft Sans Serif (Vietnamese);}{\f605\fswiss\fcharset222\fprq2 Microsoft Sans Serif (Thai);}
{\f606\fswiss\fcharset238\fprq2 Arial Narrow CE;}{\f607\fswiss\fcharset204\fprq2 Arial Narrow Cyr;}{\f609\fswiss\fcharset161\fprq2 Arial Narrow Greek;}{\f610\fswiss\fcharset162\fprq2 Arial Narrow Tur;}{\f613\fswiss\fcharset186\fprq2 Arial Narrow Baltic;}
{\f618\fswiss\fcharset0\fprq2 @Arial Unicode MS Western;}{\f616\fswiss\fcharset238\fprq2 @Arial Unicode MS CE;}{\f617\fswiss\fcharset204\fprq2 @Arial Unicode MS Cyr;}{\f619\fswiss\fcharset161\fprq2 @Arial Unicode MS Greek;}
{\f620\fswiss\fcharset162\fprq2 @Arial Unicode MS Tur;}{\f621\fswiss\fcharset177\fprq2 @Arial Unicode MS (Hebrew);}{\f622\fswiss\fcharset178\fprq2 @Arial Unicode MS (Arabic);}{\f623\fswiss\fcharset186\fprq2 @Arial Unicode MS Baltic;}
{\f624\fswiss\fcharset163\fprq2 @Arial Unicode MS (Vietnamese);}{\f625\fswiss\fcharset222\fprq2 @Arial Unicode MS (Thai);}{\f626\froman\fcharset238\fprq2 Book Antiqua CE;}{\f627\froman\fcharset204\fprq2 Book Antiqua Cyr;}
{\f629\froman\fcharset161\fprq2 Book Antiqua Greek;}{\f630\froman\fcharset162\fprq2 Book Antiqua Tur;}{\f633\froman\fcharset186\fprq2 Book Antiqua Baltic;}{\f636\froman\fcharset238\fprq2 Bookman Old Style CE;}
{\f637\froman\fcharset204\fprq2 Bookman Old Style Cyr;}{\f639\froman\fcharset161\fprq2 Bookman Old Style Greek;}{\f640\froman\fcharset162\fprq2 Bookman Old Style Tur;}{\f643\froman\fcharset186\fprq2 Bookman Old Style Baltic;}
{\f646\fswiss\fcharset238\fprq2 Century Gothic CE;}{\f647\fswiss\fcharset204\fprq2 Century Gothic Cyr;}{\f649\fswiss\fcharset161\fprq2 Century Gothic Greek;}{\f650\fswiss\fcharset162\fprq2 Century Gothic Tur;}
{\f653\fswiss\fcharset186\fprq2 Century Gothic Baltic;}{\f656\froman\fcharset238\fprq2 Garamond CE;}{\f657\froman\fcharset204\fprq2 Garamond Cyr;}{\f659\froman\fcharset161\fprq2 Garamond Greek;}{\f660\froman\fcharset162\fprq2 Garamond Tur;}
{\f663\froman\fcharset186\fprq2 Garamond Baltic;}{\f676\fscript\fcharset238\fprq2 Monotype Corsiva CE;}{\f677\fscript\fcharset204\fprq2 Monotype Corsiva Cyr;}{\f679\fscript\fcharset161\fprq2 Monotype Corsiva Greek;}
{\f680\fscript\fcharset162\fprq2 Monotype Corsiva Tur;}{\f683\fscript\fcharset186\fprq2 Monotype Corsiva Baltic;}{\f716\fswiss\fcharset238\fprq2 MS Reference Sans Serif CE;}{\f717\fswiss\fcharset204\fprq2 MS Reference Sans Serif Cyr;}
{\f719\fswiss\fcharset161\fprq2 MS Reference Sans Serif Greek;}{\f720\fswiss\fcharset162\fprq2 MS Reference Sans Serif Tur;}{\f723\fswiss\fcharset186\fprq2 MS Reference Sans Serif Baltic;}
{\f724\fswiss\fcharset163\fprq2 MS Reference Sans Serif (Vietnamese);}{\f816\fnil\fcharset238\fprq2 Carnivalee Freakshow CE;}{\f817\fnil\fcharset204\fprq2 Carnivalee Freakshow Cyr;}{\f819\fnil\fcharset161\fprq2 Carnivalee Freakshow Greek;}
{\f820\fnil\fcharset162\fprq2 Carnivalee Freakshow Tur;}{\f823\fnil\fcharset186\fprq2 Carnivalee Freakshow Baltic;}{\f824\fnil\fcharset163\fprq2 Carnivalee Freakshow (Vietnamese);}{\f826\fnil\fcharset238\fprq2 Cocaine Sans CE;}
{\f827\fnil\fcharset204\fprq2 Cocaine Sans Cyr;}{\f829\fnil\fcharset161\fprq2 Cocaine Sans Greek;}{\f830\fnil\fcharset162\fprq2 Cocaine Sans Tur;}{\f833\fnil\fcharset186\fprq2 Cocaine Sans Baltic;}{\f834\fnil\fcharset163\fprq2 Cocaine Sans (Vietnamese);}
{\f836\froman\fcharset238\fprq2 Dukeplus CE;}{\f837\froman\fcharset204\fprq2 Dukeplus Cyr;}{\f839\froman\fcharset161\fprq2 Dukeplus Greek;}{\f840\froman\fcharset162\fprq2 Dukeplus Tur;}{\f843\froman\fcharset186\fprq2 Dukeplus Baltic;}
{\f916\fnil\fcharset238\fprq2 Got heroin? CE;}{\f917\fnil\fcharset204\fprq2 Got heroin? Cyr;}{\f919\fnil\fcharset161\fprq2 Got heroin? Greek;}{\f920\fnil\fcharset162\fprq2 Got heroin? Tur;}{\f923\fnil\fcharset186\fprq2 Got heroin? Baltic;}
{\f924\fnil\fcharset163\fprq2 Got heroin? (Vietnamese);}{\f999\fnil\fcharset161\fprq2 Mailart Rubberstamp Greek;}{\f1026\fnil\fcharset238\fprq2 Onciale PhF CE;}{\f1027\fnil\fcharset204\fprq2 Onciale PhF Cyr;}
{\f1029\fnil\fcharset161\fprq2 Onciale PhF Greek;}{\f1030\fnil\fcharset162\fprq2 Onciale PhF Tur;}{\f1036\fnil\fcharset238\fprq2 Pure evil 2 CE;}{\f1037\fnil\fcharset204\fprq2 Pure evil 2 Cyr;}{\f1039\fnil\fcharset161\fprq2 Pure evil 2 Greek;}
{\f1040\fnil\fcharset162\fprq2 Pure evil 2 Tur;}{\f1043\fnil\fcharset186\fprq2 Pure evil 2 Baltic;}{\f1044\fnil\fcharset163\fprq2 Pure evil 2 (Vietnamese);}{\f1046\fnil\fcharset238\fprq2 Rabid_Science CE;}{\f1047\fnil\fcharset204\fprq2 Rabid_Science Cyr;}
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\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 This text will contain errors even though I spent at least a few minutes on each page trying to correct major errors such as Sanskrit names. This was the first time I\rquote 
ve tried copying a book and the OCR software seemed to have some trouble learning the font and some of my scans weren\rquote t so great either. I rescanned the second half of the book and that seemed to go more smoothly, but I don\rquote 
t have any more time to dedicate to rescanning and going over the first half again. Most of the errors should be easy to figure out with only one or two letters off, but if you have any questions about a specific passage and don\rquote 
t have an actual copy of the book for reference please email me at }{\ul\cf2\insrsid11894558 infostorm@gmail.com <mailto:infostorm@gmail.com>}{\cf1\insrsid11894558  and I will get back to you.
\par }{\b\cf1\insrsid11894558 
\par }{\expnd0\expndtw-2\insrsid11894558 If you chose to update or correct any parts of this text please email me a copy so that I can have the updated copy hosted.
\par 
\par This book can be purchased at }{\ul\expnd0\expndtw-2\cf2\insrsid11894558 <http://www.innertraditions.com/isbn/0-89281-553-1>}{\expnd0\expndtw-2\insrsid11894558  
\par 
\par This text is currently being hosted at }{\ul\expnd0\expndtw-2\cf2\insrsid11894558 <http://warbase.net/~wiking/doctrine.zip>}{\expnd0\expndtw-2\insrsid11894558 
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\par }\pard \qc \li0\ri0\sl-984\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\b\cf1\insrsid11894558 THE DOCTRINE OF
\par }\pard \qc \li0\ri0\sa540\sl-1092\slmult0\nowidctlpar\faauto\rin0\lin0\itap0 {\b\cf1\insrsid11894558 AWAKENING
\par }\pard \qc \li0\ri0\sa504\sl600\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 THE ATTAINMENT OF SELF-MASTERY\line ACCORDING TO\line THE EARLIEST BUDDHIST TEXTS
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\par }\pard \qc \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Inner Traditions
\par Rochester. Vermont
\par 
\par 
\par }\pard \ql \li0\ri4464\pagebb\nowidctlpar\tx0\faauto\rin4464\lin0\itap0 {\cf1\insrsid11894558 Inner Traditions International One Park Street Rochester, Vermont 05767
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri2376\nowidctlpar\tx0\faauto\rin2376\lin0\itap0 {\cf1\insrsid11894558 Originally published in Italian as }{\i\cf1\insrsid11894558 La dottrina}{\cf1\insrsid11894558  }{\i\cf1\insrsid11894558 del }{\insrsid11894558 risveglio}{
\cf1\insrsid11894558  Copyright \'a9}{\cf1\lang1032\langfe1033\langnp1032\insrsid11894558  }{\f109\cf1\insrsid11894558 1995 by Edizi\'efni Mediterranee
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 English-language edition copyright \'a9 1996 by Inner Traditions International
\par 
\par }\pard \qj \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f109\cf1\insrsid11894558 All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanica\'c9, including photocopying}{
\cf1\insrsid11894558 , recording, or by any information storage and retrieval system, without permission in writing from the publisher.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f109\cf1\insrsid11894558 LIBRARY OF CONGRESS CA\'d4ALOGING-IN-PUBLICATION DATA
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Evola, Julius, 1898-1974.
\par }\pard \ql \li504\ri0\nowidctlpar\tx0\faauto\rin0\lin504\itap0 {\cf1\insrsid11894558 [La dottrina del risveglio. English]
\par }\pard \ql \li504\ri576\nowidctlpar\tx0\tx1152\faauto\rin576\lin504\itap0 {\cf1\insrsid11894558 The doctrine of awakening the attainment of sell-mastery according to the earliest Buddhist texts / Julius Evola translated by H. E. Musson. }{
\f109\cf1\lang1032\langfe1033\langnp1032\insrsid11894558 \'f1,\tab }{\cf1\insrsid11894558 cm.
\par }\pard \ql \li504\ri0\nowidctlpar\tx0\faauto\rin0\lin504\itap0 {\cf1\insrsid11894558 Includes index.
\par }\pard \ql \li504\ri0\sl216\slmult0\nowidctlpar\tx0\faauto\rin0\lin504\itap0 {\cf1\insrsid11894558 ISBN 0-89281-553-1
\par }\pard \ql \fi288\li216\ri648\nowidctlpar\tx0\faauto\rin648\lin216\itap0 {\f109\cf1\insrsid11894558 1. Spiritual life-Buddhism. 2. Buddhism-Doctrines. I. Musson, H. E. \'c2Q4302.\'c596I3 I995
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\par }\pard \ql \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Text design and layout by Charlotte Tyler
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f109\cf1\insrsid11894558 This hook was typeset in Times with Bodega Sans Old Style as a disp\'c9ay typeface
\par }\pard \ql \li0\ri0\sb180\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Distributed to the book trade in Canada by Publishers Group
 West (PGW). Toronto. Ontario Distributed to the book trade in the United Kingdom by Deep Books. London Distributed to the book trade in Australia by Millennium Books, Newtown. N.S.W. Distributed to the book trade in New Zealand by Tandem Press, Auckland

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\par }\pard \qc \li0\ri0\sb648\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 A Note on Sources
\par }\pard \qj \li0\ri0\sb1548\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f106\cf1\insrsid11894558 In this work we have, apart from the two last chapters, based ourselves exclusively upon the Sutta-pi\'fe
aka, which contains the most important and most ancient po}{\f113\cf1\insrsid11894558 rtion of P\'e2li Buddhism.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Many of the Buddhist teachings are set forth in the form of }{\i\cf1\insrsid11894558 leitmotif, }{\cf1\insrsid11894558 
that is to say, of passages that recur in various texts, almost in identical form. Wherever possible we have referred to these motifs in their contexts in the }{\i\cf1\insrsid11894558 Ma}{\i\f113\cf1\insrsid11894558 jjhima-nik\'e2ya. }{
\cf1\insrsid11894558 There was moreover a specific reason for this, namely, that there is accessible to the Italian pub\-
lic a really first-class translation of this text, and which is also a noteworthy work of art, made by K- E. Neumann and G. de Lorenzo }{\i\cf1\insrsid11894558 (1 discorsi di Buddho }{\cf1\insrsid11894558 
[Bari, 1916--27] 3 vols.). We have done our best to make the maximum use of this translation. For the other texts we give the reader the following references should he or she wish to refer to them.
\par }{\i\f113\cf1\insrsid11894558 D\'eeghat-nikilya in Sacred Books of the Buddh}{\i\cf1\insrsid11894558 ists, }{\f113\cf1\insrsid11894558 trans. T. W. Rhys Davids (London, 1899-1910). For the sutta no. 16, which is the Mah\'e2parinibb\'e2
na-sutta, we have also made use of the Chinese version, translated into Italian by C. Puini (Lanciano. 1919).
\par Samyutta-nik\'e2ya, trans. C. A. F. Rhys Davids a}{\cf1\insrsid11894558 nd F. L. Woodward. Pali text edition (London, 1922-24), 4 vols,
\par }{\f113\cf1\insrsid11894558 Anguttar\'e2-nik\'e2y\'e2, ed. Ny\'e2natiloka }{\i\cf1\insrsid11894558 (Die Reden des Buddhas) }{\cf1\insrsid11894558 [Munich and Neubiberg, 1922-23].
\par Of the }{\i\f113\cf1\insrsid11894558 Dh\'e2mm\'e2p\'e2da }{\cf1\insrsid11894558 there exists the Italian translation by P. E. Pavolini, Lanciano, ed. Cultura dell 'anima.
\par The quotations from these, as from other texts, follow the paragraphing of the originals. Concerning those that have been made available by H. C. Warren, }{\i\cf1\insrsid11894558 Bud\-dhism in Translations }{\cf1\insrsid11894558 
(Cambridge, Mass.. 1909. first published 1896), we have given in brackets the letter W.
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 For the }{\i\f106\cf1\insrsid11894558 Vinava-pi\'feaka, }{\cf1\insrsid11894558 see }{\i\cf1\insrsid11894558 Sacred Books of the East, }{
\cf1\insrsid11894558 vol. 13, }{\i\cf1\insrsid11894558 Dhamma-sangani, }{\cf1\insrsid11894558 trans. C- A. F, Rhys Davids (London, 1900).
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\par }\pard \qc \li0\ri0\sb612\sl-444\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Contents
\par }\pard \ql \li360\ri0\sb1224\sl276\slmult0\nowidctlpar\tx0\tqr\tx6210\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 Translator's Foreword\tab ix
\par }\pard \ql \li360\ri0\sl276\slmult0\nowidctlpar\tx0\tqr\tx6210\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 Preface\tab xi
\par Introduction\tab xvii
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\tqr\tx6210\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qc \li0\ri0\sl480\slmult1\nowidctlpar\tx0\tqr\tx6210\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 PART I: PRINCIPLES
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 1.\tab}}\pard \ql \li72\ri0\sl276\slmult0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls1\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls1\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Varieties of Ascesis\tab 3
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 2.\tab}}\pard \ql \li72\ri0\sl276\slmult0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls1\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls1\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 The Aryan-ness of the Doctrine of Awakening\tab 13
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \ql \li72\ri0\sl276\slmult0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls1\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls1\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 The Historical Context of the Doctrine of Awakening\tab 21
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \li72\ri0\sl276\slmult0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls1\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls1\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Destruction of the Demon of Dialectics\tab 38
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li72\ri0\sl276\slmult0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls1\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls1\rin0\lin72\itap0\pararsid11894558 {\f113\cf1\insrsid11894558 The Flame and Sams\'e2ric Consciousness\tab 44
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\faauto\ls1\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Conditioned Genesis\tab 57
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\faauto\ls1\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Determination of the Vocations\tab 73
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\tqr\tx6210{\*\pn \pnlvlcont\ilvl12\ls0\pnrnot0\pndec\pnstart1 }\faauto\ilvl12\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 
\par }\pard \qc \li0\ri0\sl480\slmult1\nowidctlpar\tx0\tqr\tx6210{\*\pn \pnlvlcont\ilvl12\ls0\pnrnot0\pndec\pnstart1 }\faauto\ilvl12\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 PART II: PRACTICE
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \ql \li72\ri0\sl276\slmult0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls1\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls1\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 The Qualities of the Combatant and the "Departure"\tab 95
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\faauto\ls1\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Defense and Consolidation\tab 107
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 10.\tab}}\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls1\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls1\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Rightness\tab 118
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\tqr\tx6210\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 11.   Sidereal Awareness: The Wounds Close\tab 130
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls2\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}
\faauto\ls2\rin0\lin0\itap0\pararsid11894558 {\f113\cf1\insrsid11894558 The Four Jh\'e2na: The "Irradiant Contemplations"\tab 146
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls2\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls2\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 The States Free from Form and the Extinction\tab 165
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls2\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls2\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Discrimination Between the "Powers"\tab 183
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 15.\tab}}\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls2\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}
\faauto\ls2\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Phenomenology of the Great Liberation\tab 191
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\tqr\tx6210\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 16.    Signs of the Nonpareil\tab 203
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 17.\tab}}\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls3\pnrnot0\pndec\pnstart17\pnindent360 {\pntxta .}}
\faauto\ls3\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 The Void: "If the Mind Does Not Break"\tab 212
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 18.\tab}}\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls3\pnrnot0\pndec\pnstart17\pnindent360 {\pntxta .}}
\faauto\ls3\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Up to Zen\tab 220
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 19.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx360\tqr\tx6210{\*\pn \pnlvlbody\ilvl0\ls3\pnrnot0\pndec\pnstart17\pnindent360 {\pntxta .}}\faauto\ls3\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 The Ariya Are Still Gathered on the Vulture's Peak\tab 231
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Translator's Foreword
\par }\pard \qj \li0\ri0\sb1548\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Of the many books published in Italy and Germ
any by Julius Evola, this is the first to be translated into English. The book needs no apology; the subject-Buddhism-is sufficient guarantee of that. But the author has, it seems to me, recaptured the spirit of Buddhism in its original form, and his sche
matic and uncompromising approach will have rendered an inestimable service even if it does no more than clear away some of the woolly ideas that have gathered round the central figure, Prince Siddharttha, and round the doctrine that he disclosed.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The real 
significance of the book, however, lies not in its value as a weapon in a dusty battle between scholars, but in its encouragement of a practical application of the doctrine it discusses. The author has not only examined the principles on which Buddhism wa
s
 originally based, but he has also described in some detail the actual process of "ascesis" or self-training that was practiced by the early Buddhists. This study, moreover, does not stop here; it maintains throughout that the doctrine of the Buddha is ca
pable of application even today by any Western person who really has the vocation. But the undertaking was never easy, and the number who, in this modern world, will succeed in pursuing it to its conclusion is not likely to be large.
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li5976\ri0\sa1908\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin5976\itap0 {\cf1\insrsid11894558 H. E. M. [1948]
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 ix
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Preface
\par }\pard \qj \li0\ri0\sb1584\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In his autobiography il }{\i\cf1\insrsid11894558 cammino del cinabro }{\cf1\insrsid11894558 (The Cinnabar Path), Julius Evola re-called:
\par }\pard \qj \li720\ri720\sb180\sl252\slmult0\nowidctlpar\tx0\faauto\rin720\lin720\itap0 {\cf1\insrsid11894558 
"During the last years of the 1930s I devoted myself to working on two of my most important books of Eastern wisdom; I completely revised L'uomo come }{\i\cf1\insrsid11894558 potenza }{\cf1\insrsid11894558 [Man As Power], which was given a new title, }{
\i\cf1\insrsid11894558 Lo yoga }{\cf1\insrsid11894558 della }{\i\cf1\insrsid11894558 potenza }{\cf1\insrsid11894558 [The Yoga of Power', and wrote a systematic work concerning primitive Buddhism entitled La dottrina }{\i\cf1\insrsid11894558 del risveglio 
}{\cf1\insrsid11894558 [The Doctrine of Awakening]."
\par }\pard \qj \li0\ri0\sb180\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The recent discovery of the correspondence betwee
n Evola and his publisher allows us to specify the sequence of events and modify it, at least in part. In a letter dated October 20. 1942, Evola wrote to Laterza with a proposal:
\par }\pard \qj \li720\ri720\sb180\sl252\slmult0\nowidctlpar\tx0\faauto\rin720\lin720\itap0 {\cf1\insrsid11894558 "It is }{\i\cf1\insrsid11894558 a }{\cf1\insrsid11894558 new book entitled La }{\i\cf1\insrsid11894558 dottrina del }{\cf1\insrsid11894558 
risveglio. carrying the subtitle }{\i\cf1\insrsid11894558 Saggio sull'ascesi buddista }{\cf1\insrsid11894558 
[Essay on Buddhist Asceticism]. This is a work that I have almost completed concerning the practical and virile aspect of Buddhist teachings, with particular emphasis on the striving after the Unconditioned. I believe that my book's exposition of Bud\-
dhist teachings on this basis explained in a way that everybody will understand, constitutes something original and will be of interest to more than a handful of specialized scholars.
\par }\pard \qj \li0\ri0\sb180\sa72\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 After Laterza accepted this project, the final man
uscript was mailed on November 30, 1942. It was sent to press in February 1943, and the last revisions were made during the first ten days of August. The book was finally printed in September 1943 during a period of radical political and military upheaval
. The author was able to see a copy of La dottrina only after the war was over.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 xi
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 THE DOCTRINE OF AWAKENING
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 About his book, Evola wrote, "I have paid a debt that I had toward Buddha's doctrine," which had "a definite influence in helping me overcome the i
nner crisis I experienced right after World War I." He also added:
\par }\pard \qj \li720\ri792\sb180\nowidctlpar\tx0\faauto\rin792\lin720\itap0 {\cf1\insrsid11894558 Later on, I made a practical and rewarding use of Buddhist texts, in order to strengthen a detached awareness of the principle of "being.}{
\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558  He who was a prince of the S\'e2kya pointed out a series of inner disci\-
plines that I felt were very congenial to my spirit, just as I felt religious and especially Christian asceticism totally alien to me.
\par }\pard \qj \fi360\li0\ri0\sb180\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Evola was neither a Buddhist nor a Buddhist scholar
, and always considered it a misunderstanding that some would classify him as such. Buddhism was a "way," one among other "ways}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 available to people who live in the last age, the Kali Yuga. In his autobiography Evola explained his need to explore and to po
int out to others the various spiritual paths that could be found in Eastern and Western traditions: these paths, he believed, helped one to remain steady in this "age of dissolution.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 After expounding the "wet path,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  the path "of affirmation, of the assum
ption, use, and transformation of immanent forces that are freed until Sakti's awakening, which is the power root of every vital energy and especially of sex" in the Yoga }{\i\cf1\insrsid11894558 of Power, }{\cf1\insrsid11894558 in }{
\i\cf1\insrsid11894558 The Doctrine of Awakening }{\cf1\insrsid11894558 he indicated a "dry path," an intellectual app
roach of pure detachment. Some people have thought of these paths as opposites, but Evola explicitly declared them to be "equivalent, as far as the final goal is concerned, provided they are followed to the end, though one may be preferred to the other de
pending on the circumstances, one's own nature and inner, existential disposi\-tions.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 These words need to be emphasized. They were written in 1963 and express the same point of view as twenty years earlier. Evola noted then that his hook was: 
\par }\pard \qj \li720\ri792\sb216\nowidctlpar\tx0\faauto\rin792\lin720\itap0 {\cf1\insrsid11894558 The counterpa
rt to some of my previous works in which I have popularized doctrines that have indicated different ways to achieve the same goal, namely, the deconditioning of the human being, enlightened awakening, and the initiatory opening of one's consciousness.

\par }\pard \qj \fi360\li0\ri0\sb180\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 This
 is the underlying theme of Evola's multiform and apparently contradictory (to a superficial reader) literary production; to indicate paths of inner salvation available to those who live in the fourth age. Evola wrote:
\par }\pard \qj \li720\ri792\sb252\sa72\nowidctlpar\tx0\faauto\rin792\lin720\itap0 {\cf1\insrsid11894558 If, on the one hand, this civilizatio
n is harvesting more victims than any other known pagan idol, on the other hand, its nature is such that in it, even heroism, sacrifice, and struggle display, almost without excep\-tion, a lightless, "elementary," and merely earthly character, due pre\-
cisely to the lack of any transcendent reference }{\i\cf1\insrsid11894558 point.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 xii
\par }\pard \qc \li0\ri0\sl516\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 PREFACE
\par }\pard \qj \li0\ri0\sb144\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
In these desperate times, Evola has indicated a number of "transcendent reference points" for us through his works, each one different from the others and adaptable to different personalities. The techniques of }{\b\cf1\insrsid11894558 
spiritual realization that are part of Western Hermeticism are discussed in }{\b\i\cf1\insrsid11894558 The Hermetic Tradition}{\cf1\insrsid11894558  (1931; English translation, 1995); the "initiatory content" of the symbolism of }{\b\cf1\insrsid11894558 
medieval knightly literature is covered in }{\b\i\cf1\insrsid11894558 The Mystery of the Grail}{\i\cf1\insrsid11894558  (1937; }{\cf1\insrsid11894558 translation forthcoming); the "esotericism" present in Taoism is discussed in his introductions to the }{
\i\cf1\insrsid11894558 Tao-te-ching }{\cf1\insrsid11894558 (1923 and 1959), which essays have been published in English under the title }{\i\cf1\insrsid11894558 Taoism: The Magic, the}{\cf1\insrsid11894558  }{\i\cf1\insrsid11894558 Mysticism }{
\cf1\insrsid11894558 (1995); the "path of magic" is the subject of his contributions }{\i\cf1\insrsid11894558 to Introduzione alla magia }{\cf1\insrsid11894558 (1955); and finally, the "path of sex" is discussed in Eros }{\i\f113\cf1\insrsid11894558 
and the Mysteries of Love: The Met\'e2physics of Sex }{\cf1\insrsid11894558 (1958; translation 1983). To these one could add "political}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  versions }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
the "wet path" in his Giluomini e le }{\i\cf1\insrsid11894558 rovine }{\cf1\insrsid11894558 (1953; [Men amid Ruins]) and the "dry path}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  in }{\i\f113\cf1\insrsid11894558 C\'e2v\'e2lc\'e2re la tigre }{
\cf1\insrsid11894558 (1961; [Riding the Tige
r]). These can be seen as Evola's attempts, at times on the external plane, at other times on the inner plane, to promote a change in the mentality of the Italian man, whom he stereotypes as a mandolin-playing, macaroni-eating fellow who is all pizza, maf
i
a, and church. Evola proposed both the path of action and the path of meditation as the means to effect this change. During both the fascist and democratic regimes this intent always informed his work, though he also knew he was addressing a country of Ca
tholics. This helps to explain why he introduced the Buddhist "Doctrine of Awakening,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  since }{\b\cf1\insrsid11894558 
as a system or technique it could be grafted onto any religion without coming into conflict with any specific doctrines}{\cf1\insrsid11894558 .
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In }{\i\cf1\insrsid11894558 The Doctrine of Awakening }{\cf1\insrsid11894558 Evola wove tog
ether several traditions. For example, in the Fulfilled or Awakened One whom he describes we find an echo of the inner and outer characteristics of his understanding of the "Roman style}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
; moreover, in primitive Buddhism he finds again the traits of a nonth
eistic spirituality (that has nothing to do with morality): of self-mastery; and of the achievement of a degree of spirituality that is closer to the divine. According to Evola, Tantrism and primitive Buddhism are like two faces of the same coin and indic
ate a "detached path of asceticism that is }{\b\cf1\insrsid11894558 almost 'Olympian.'}{\cf1\insrsid11894558 "
\par Moreover, the identification of primitive Buddhism and Tantrism as methods, systems, or paths available to modern Westerners is owing to the fact that, according to Evola, they belong to the "cy
cle in which modern humanity happens to live." More exactly, "primitive Buddhism has been formulated in view of an existential condition of man that, though distant from that of Western materialism and the cor\-
relative eclipse of every living traditional wisdom, nevertheless already possessed its warning signs and seeds." Thus, primitive Buddhism presents itself as a "com\-
plete and virile system of asceticism formulated during the cycle to which moderm man belongs." In modern man, whose life is "almost exte}{\f113\cf1\insrsid11894558 
rnal to himself, semi-somnambulistic, moving between psychological reflexes and images that hide from him the deepest and purest substance of life," we can see a shift from a purely indi\-vidual consciousness to a sams\'e2
ric consciousness that assumes indefin}{\cf1\insrsid11894558 ite possibili\-ties of existence or rebirths }{\i\cf1\insrsid11894558 (gati).
\par }{\cf1\insrsid11894558 In regard to the practical actualization of an }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
ascetic" doctrine that seems to have been conceived for a concrete lifestyle very different from that of the modern Westerner, the problems can be overcome }{\f113\cf1\insrsid11894558 
precisely through the apparently most difficult one, namely, "detachment from the world." Evola explains that the P\'e2li texts indicate three types of detachment; physical, mental, and physical-mental Today the second type is}{\i\cf1\insrsid11894558  }{
\cf1\insrsid11894558 the most viable one:
\par }\pard \qj \li720\ri720\sb252\sl252\slmult0\nowidctlpar\tx0\faauto\rin720\lin720\itap0 {\cf1\insrsid11894558 Once detachment, }{\i\cf1\insrsid11894558 viveka, }{\cf1\insrsid11894558 
is interpreted mainly in this internal sense, it appears perhaps easier to achieve it today than in a more normal and traditional civilization. One who is still an "Aryan" spirit in a large Eu\-ropean or American city, with its skyscrapers and
 asphalt, with its poli\-
tics and sport, with its crowds who dance and shout, with its exponents of secular culture and of soulless science and so on-among all this he may feel himself more alone and detached and nomad than he would have done in the rime of
 the Buddha, in conditions of physical isolation and of actual wandering. The greatest difficulty, in this respect, lies in giving this sense of internal isolation, which today may occur to many almost spontaneously, a positive, full, simple, and transpar
ent charac\-ter, with elimination of all traces of aridity, melancholy, discord, or anxiety. Solitude should not he a burden, something that is suffered, that is borne involuntarily, or in which refuge is taken by force of cir\-
cumstances, but rather, a natural, simple, and free disposition, in a text we read: "Solitude is called wisdom [ekattam monam }{\i\cf1\insrsid11894558 akkhatarin], }{\cf1\insrsid11894558 
he who is alone will find that he is happy"; it is an accentuated version of }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 beata solitudo, sofa beatitudo." (see p. 103)
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par This is a theme that Evola will develop in his}{\i\cf1\insrsid11894558  Cavalcare In tigre, }{\cf1\insrsid11894558 a book con\-ceived and partially written in the early 1950s and published in the 1960s. }{\i\cf1\insrsid11894558 Cavalcare la}{
\cf1\insrsid11894558  }{\i\cf1\insrsid11894558 tigre }{\cf1\insrsid11894558 points out an "existential path" that, like the "Doctrine of Awakening,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  is meant for "a very restricted c
ircle of people who are endowed with a not too common inner strength.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  At the center of that work, as in Doctrine, there is the problem of the "inviolability of being" vis \'e0
 vis the devouring Becoming that surrounds us. The themes of "he who stays by going and goes by staying"; of }{\i\cf1\insrsid11894558 kaftan karaniyam, }{\cf1\insrsid11894558 
"done is what needed to be done," or "the work has been completed because it had to be, without reasons why or benefits"; of surviving death, which "can logically be conceived only for those few who, as human bei
ngs, were able to realize themselves as more than mere human beings"; of "everybody is lord unto himself, there is no other lord, and by dominating yourself you will have a master the like of whom it is hard to find" (as is written in the }{
\i\f113\cf1\insrsid11894558 Dhammap\'e2da) }{\cf1\insrsid11894558 are all taken up, developed, and adapted to the theses of }{\i\f113\cf1\insrsid11894558 Cavalc\'e2re la tigre.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The Prince Siddhartha whom Evola describes is certainly not the one depicted by Hermann Hesse in his novel, which has become a sort of }{
\i\cf1\insrsid11894558 livre de chevet }{\cf1\insrsid11894558 to many contemporary readers, especially the young ones. }{\b\f113\cf1\insrsid11894558 The historical Siddhartha was a prince of the S\'e2kya, a k}{\b\f106\cf1\insrsid11894558 \'ba
atriya (belonging to the warrior caste), an "ascetic fighter" who opened a path by himself with his own strength. Thus Evola emphasizes the "aristocratic}{\b\cf1\super\insrsid11894558 "}{\b\cf1\insrsid11894558  character of primit
ive Buddhism, which he defines as having the }{\b\cf1\super\insrsid11894558 "}{\b\cf1\insrsid11894558 pres\-ence in it of a virile and warrior strength (the lion's roar is a designation of Buddha's proclamation)}{\cf1\insrsid11894558 
 that is applied to a nonmaterial and atemporal plane...since it tran\-scends such a plane, leaving it behind." The }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 essential nucleus of Buddhism is therefore metaphysical and initiatory.}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  he wrote, while its interpretation "as a mere moral code based on compassion, humanitarianism, and escape from life because life is `suffering,}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
 is absolutely extrinsic, profane, and superficial.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
\par Thus, we can understand the number of polemics this "essay on Buddhist asceti\-cism" generated among the representatives of different interpretations of Buddhism. who accused Evola of "arbitrariness." Despite their disapproval, a
 number of British and French Buddhist centers and international scholars of Buddhism have expressed their esteem for Evola's work.
\par }\pard \qj \li4392\ri0\sb108\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin4392\itap0 {\cf1\insrsid11894558 GIANIFRANCO DE TURRIS
\par }\pard \ql \li4392\ri0\sa4464\nowidctlpar\tx0\faauto\rin0\lin4392\itap0 {\cf1\insrsid11894558 translated by Guido Stucco
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 xv
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Introduction
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par 
\par }\pard \qc \li0\ri0\sl852\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Julius Evola and Buddhism
\par }\pard \qj \li0\ri72\sb576\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Evola published his }{\i\cf1\insrsid11894558 Doctrine of Awakening (La dottrina }{\cf1\insrsid11894558 
del risveglio) in 1943, a time when history took a tragic turn, particularly in Italy where the outbreak of a most cruel civil war occurred in the context of a world conflict that seemed to sen\-tence European civilization to death. 
Entire cities, turned into ashes, had ceased to exist, and this was just the prelude to the imminent apocalypse. In this tragic atmo\-
sphere, in which intellectuals were expected to assume a fighting attitude based on the values of action, courage, and hero}{\f113\cf1\insrsid11894558 
ism, Evola wrote a book on Buddhism for his readers! Keeping in mind the image that the West had formed of Eastern traditions, and more specifically, of the teachings of S\'e2
kyamuni, one can see how in Italy, among the numerous potential readers of such an u}{\cf1\insrsid11894558 nexpected work, there were some who saw in this "essay on Buddhist asceticism}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 a sort of provocation. This was espe\-cially so considering that Evola's aristocratic origins did not seem particularly to predispose him to be interested in a religion in which monks, alienated from the world, played a predominant role.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
This reaction to the work was obviously a misunderstanding. It ignores the fact that the future Buddha was also of noble origins, that he was the son of a king and heir to the throne and had been 
raised with the expectation that one day he would inherit the crown. He had been taught martial arts and the art of government, and having reached the right age, he had married and had a son. All of these things would be more typical of the physical and m
ental formation of a future samurai than of a seminarian ready to take holy orders. A man like Julius Evola was particularly suitable to dispel such a misconception.
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 He did so on two fronts in his Doctrine: on the one hand, he did not cease to recall the or
igins of the Buddha, Prince Siddhartha, who was destined to the throne of Kapilavastu: on the other hand, he attempted to demonstrate that Buddhist asceticism is not a cowardly resignation before life's vicissitudes, but rather }{\b\cf1\insrsid11894558 
a struggle of a spiritual kind, which is not any less heroic than the struggle of a knight on the battlefield}{\cf1\insrsid11894558 . As Buddha himself said }{\i\cf1\insrsid11894558 (Mahavagga, }{\cf1\insrsid11894558 
2.15): "It is better to die fighting than to live as one vanquished." This resolution is in accord with Evola's ideal of overcoming natura
l resistances in order to achieve the Awakening through meditation; it should he noted, however, that the warrior terminology is contained in the oldest writings of Buddhism, which are those that best reflect the living teaching of the master. Evola works
 tirelessly in his hook to erase the Western view of a languid and dull doctrine that in fact was originally regarded as aristocratic and reserved for real "champions."
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 After Schopenhauer, the unfounded idea arose in Western culture that Bud\-dhism involved 
a renunciation of the world and the adoption of a passive attitude: "Let things go their way; who cares anyway." Since in this inferior world "everything is evil," the wise person is the one who, like Simeon the Stylite, withdraws, if not to the top of a 
pillar; at least to an isolated place of meditation. Moreover, the most widespread view of Buddhists is that of monks dressed in orange robes, beg\-
ging for their food; people suppose that the only activity these monks are devoted to is reciting memorized texts, since they shun prayers; thus, their religion appears to an outsider as a form of atheism.
\par Evola successfully demonstrates that this view is profoundly distorted by a se\-ries of prejudices. Passivity? Inaction? On the contrary, Buddha never tired of e
xhorting his disciples to "work toward victory"; he himself, at the end of his life, said with pride: }{\i\cf1\insrsid11894558 katam karaniyam, }{\cf1\insrsid11894558 "done is what needed to he done!" Pessimism? }{\b\cf1\insrsid11894558 
It is true that Buddha, picking up a formula of Brahmanism, the religion in which he had bee
n raised prior to his departure from Kapilavastu, affirmed that everything on earth is "suffering." But he also clarified for us that this is the case because we are always yearning to reap concrete benefits from our actions. For example, warriors risk th
e
ir lives because they long for the pleasure of victory and for the spoils, and yet in the end they are always disappointed: the pillaging is never enough and what has been gained is quickly squandered. Also, the taste of victory soon fades away. But if on
e becomes aware of this state of affairs (this is one aspect of the Awaken\-
ing), the pessimism is dispelled since reality is what it is, neither good nor bad in itself; reality is inscribed in Becoming, which cannot be interrupted. Thus, one must live and a
ct with the awareness that the only thing that matters is each and every moment. Thus, duty }{\b\i\cf1\insrsid11894558 (dhamma)}{\b\cf1\insrsid11894558\charrsid11894558  is}{\b\i\cf1\insrsid11894558  }{\b\cf1\insrsid11894558 
claimed to be the only valid reference point: "Do your duty," that is. "let your every action he totally disinterested."}{\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Evola demonstrated that this id
eal was also shared by the itinerant knights of the Western Middle Ages, who put their swords at the service of every noble cause without looking for any compensation. They fought because they prepared all their lives to offer their services and not becau
s
e they wanted to become rich by looting their enemies. Were they pessimists? Certainly not. At the end of their lives they too could say, like Buddha, "done is what needed to be done." Nor were they optimists, since the principle "everything is working fo
r the better, and in the best possible way}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  is not any less illusory than its opposite.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
Finally, the tern "asceticism" is also susceptible to being misunderstood by those who view Buddhism from the outside. Evola reminds his readers that the original meaning of the term asceticism is "practical exercise," or "discipline" \endash 
 one could even say "learning." It certainly does not mean, as some are inclined to think, a willingness to mortify the body that derives from the idea of penance, and even leads to the pra
ctice of self-flagellation, since it is believed that one must suffer in order to expiate one's sins. }{\b\cf1\insrsid11894558\charrsid6955086 
Asceticism is rather a school of the will, a pure heroism (that is, it is disinterested) that Evola, a real expert in this subject, compares to the effort
s of a mountain climber. To the layman, mountain climbing may be a pointless effort, but to the climber it is a challenge in which the test of courage, perseverance, and hero-ism is its only purpose.}{\cf1\insrsid11894558 
 In this we recognize an attitude that Brahmanism knew under certain forms of yoga and Tantrism. A few years earlier Evola had devoted his book }{\i\cf1\insrsid11894558 L}{\cf1\super\insrsid11894558 '}{\i\cf1\insrsid11894558 uomo come potenza }{
\cf1\insrsid11894558 ([Man As Power}{\cf1\insrsid6955086 ]}{\cf1\insrsid11894558  1926) to celebrating such an attitude.
\par In the spiritual domain, the procedure is the same. Buddha, as we know, was tempted early in h
is life by a form of asceticism that was similar to that of a hermit living in the desert. This approach involved prolonged fasts and techniques aimed at breaking the body's resistance. Siddhartha, however, realized himself and achieved the Awakening only
 when he understood this type of asceticism to be a dead end. Turning away from the indignant protests of his early companions, he stopped mor\-
tifying his body, ate to placate his hunger, and returned to the world of human beings. But it was then that his d
etachment started to develop: the world no longer had a grasp on him, since he had become a "hero," or like the ancient Greeks would have said, }{\b\cf1\insrsid11894558\charrsid6955086 a "god."}{\cf1\insrsid11894558 
\par This is the profound meaning of Prince Siddhartha's teachings, of he who became the "Enlightened One" (}{\f113\cf1\insrsid11894558 Buddha) or the "ascetic of the regal dynasty of the S\'e2kya" (S\'e2
kyamuni). The value of Evola's book lies in his clarification of this au\-thentic Buddhism. Evola utilized a great number of original sources, especially those that were gathered in the Pali cano}{\cf1\insrsid11894558 
n (Pali being the language employed by Buddha in his teaching career). And yet, Evola's erudition is not running with his pen: his learning is not an end in itself, but rather fulfills its essential but subordinate role as a demonstrative means. Evola's w
ork, as he himself indicated in his original subtitle, is an "essay," a summary, and not a summa. It is not a history of primitive Buddhism, but a reflection on the real nature of Buddhist asceticism and on its possible integra\-tion in the modem world.

\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Who 
knows what Evola was thinking when he wrote this book? For my part., I am inclined to believe that, having a foreboding of the imminent tragedy ahead of him, he wished to illustrate the virtue of perseverance and faithfulness, even if it meant fighting in
 
a no-win situation. And when in 1945 in Vienna he received the terrible wound that paralyzed him for the remaining thirty years of his life, we can believe that, overcoming his pain and the disappointment of no longer being able to climb the peaks that ha
d
 always attracted him, he must have said to himself that having been born in that time and place, he had done what he needed to do, that is, give witness to Truth. And if in this dark age, in which the universe is approaching the end of one of its cycles 
(
a necessary thing if a new world is to appear, according to the cyclical view of time), people are not able to receive such a testimony, so what? As Buddha himself said: "He who has awakened is like the lion who roars to the four directions." Who knows wh
ere and how this roar will echo? In any event, it is the roar of a victor, and this is the only thing that matters,
\par }\pard \ql \li4320\ri0\sb108\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin4320\itap0 {\cf1\insrsid11894558 JEAN VARENNE
\par }\pard \ql \li4320\ri0\sb36\sa5832\nowidctlpar\tx0\faauto\rin0\lin4320\itap0 {\cf1\insrsid11894558 translated by Guido Stucco
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 xx
\par }\pard \qc \li0\ri0\sl-1320\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 PART I
\par }\pard \qc \li0\ri0\sl-1320\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par 
\par }\pard \qc \li0\ri0\sb576\sa1476\sl-456\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Principles
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 1
\par }\pard \qc \li0\ri0\sb1368\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Varieties of Ascesis
\par }\pard \qj \li0\ri0\sb1584\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The original meaning of the term ascesis}{\cf1\insrsid6955086  \endash  }{\f109\cf1\insrsid11894558 from \'dc\'f3\'eb\'dd\'f9, "t}{\cf1\insrsid11894558 
o train"}{\cf1\insrsid6955086  \endash  }{\cf1\insrsid11894558 was simply "training" and, in a Roman sense, }{\b\cf1\insrsid11894558\charrsid6955086 discipline}{\cf1\insrsid11894558 . The corresponding Indo-Aryan term is }{\i\cf1\insrsid11894558 tapas}{
\cf1\insrsid11894558  }{\i\cf1\insrsid11894558 (tapa }{\cf1\insrsid11894558 or }{\i\cf1\insrsid11894558 tapo}{\f113\cf1\insrsid11894558  in P\'e2li) and it has a like significance: except that, from the root }{\i\cf1\insrsid11894558\charrsid6955086 tap}{
\cf1\insrsid11894558 , which means "to be hot" or "to glow," it also contains the idea of an intensive concentration, of glowing, almost of fire.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
With the development of Western civilization, however, the term ascesis (or its derivatives) has, as we know, taken on a particular meaning that differs from the original. Not only has it assu
med an exclusively religious sense, but from the general tone of the faith that has come to predominate among Western peoples, a asceticism is bound up with ideas of mortification of the flesh and of painful renunciation of the world: it has thus come to 
represent the method that this faith usually advocates as the most suitable for gaining "salvation}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 and the reconciliation of man, weighed down by original sin, with his Creator. As early as the beginnings of Christianity the name "ascetic}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  was applied to t
hose who practiced mortification by flagellation of the body.
\par }\pard \qj \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0\pararsid7563057 {\cf1\insrsid11894558\charrsid7563057 Thus, with the growth of modem civilization. all that asceticism stood for gradu\-
ally and inevitably became the object of strong dislike. If even Luther, with the resentment of one unable to und
erstand or tolerate monastic disciplines, could refuse to recognize the necessity, value, and usefulness of any ascesis, and could substitute it by exaltation of pure faith, then humanism, immanency}{\cf1\insrsid1905727\charrsid7563057 ,}{
\cf1\insrsid11894558\charrsid7563057  and the new life cult were brought from their standpoint to heap discredit and scorn upon asceticism, broadly associating such tendencies with }{\cf1\super\insrsid11894558\charrsid7563057 "}{
\cf1\insrsid11894558\charrsid7563057 medieval obscurantism}{\cf1\super\insrsid11894558\charrsid7563057 "}{\cf1\insrsid11894558\charrsid7563057  and with the aberrations of "historically outdated ages.}{\cf1\super\insrsid11894558\charrsid7563057 "}{
\cf1\insrsid11894558\charrsid7563057  And even when asceticism was not dismissed out of hand as pathological or as a kind of sublimated masochism, all sorts of incompatibili\-
ties to our ways of life were affirmed. The best known and most overworked of these is the antithesis supposed to exist between the ascetic}{\cf1\insrsid7563057\charrsid7563057 ,}{\cf1\insrsid11894558\charrsid7563057  static, and emasculated}{
\cf1\insrsid7563057\charrsid7563057  }{\cf1\insrsid11894558\charrsid7563057 Orient, renouncer and enemy of the world, and the dynamic, positive, heroic, and progressive Western civilization.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Unfortunate prejudices such as these have succeeded in gaining a foothold in people}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
s minds; even Friedrich Nietzsche }{\i\cf1\insrsid11894558 sometimes }{\cf1\insrsid11894558 seriously believed that asceti\-cism only attracted t
he "pallid enemies of life," the weak and disinherited, and those who, in their hatred of themselves and the world, undermine with their ideas the civi\-
lizations created by a superior humanity. Furthermore, recent attempts have been made to provide "climat
ic" explanations of asceticism. Thus, according to Gunther, the Indo-Germans, under the influence of an enervating and unaccustomed climate in the Asiatic lands they had conquered, came slowly to regard the world as }{\i\cf1\insrsid11894558 suffering, }{
\cf1\insrsid11894558 turn\-ing their energies away 
from affirmation of life and toward a seeking for "liberation" by means of various ascetic disciplines. We need hardly discuss the low level to which asceticism has been brought by recent "psychoanalytical" interpretations.
\par In the West, then, a tight net o
f misunderstanding and prejudice has been drawn round asceticism. The one-sided meaning given to asceticism by Christianity, through its frequent association therein with entirely misguided forms of spiritual life, has produced inevitable reactions: these
 have usually}{\cf1\insrsid13580164  \endash  }{\cf1\insrsid11894558 and not without a certain anti}{\cf1\insrsid13580164 -}{\cf1\insrsid11894558 tra\-ditional and antireligious bias}{\cf1\insrsid13580164  \endash  }{\cf1\insrsid11894558 
stressed only the negative side of what one kind of ascesis has to offer the "modern" spirit.
\par Our own contemporaries, however}{\cf1\insrsid13580164 ,}{\cf1\insrsid11894558  as though the position were inverted, are now ag
ain using expressions of this nature in the original sense, though adapting them to their own entirely materialistic plane. Thus we hear of a "mystique of progress," a "mystique of science," a "mystique of labor}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558  and so on, and likewise of an ascesis of sport, an ascesis of social service and even of an ascesis of capitalism. In spite of the confusion of ideas, there is definitely to be found here a certain ele\-
ment of the original meaning of the word }{\i\cf1\insrsid11894558 ascesis: }{\cf1\insrsid11894558 this modern use of the word or its derivatives does, in fact, imply the simple idea of training, of intensive application of energy, not without a certain }{
\b\cf1\insrsid11894558\charrsid16081228 impersonality and neutralization of the purely indi\-vidual and hedonistic}{\cf1\insrsid11894558  element.
\par Be that as it may, it is important at the present time that intelligent people should\line once again understand the value of asceticism in a comprehensive view of the uni
verse and thus what it may signify at successive spiritual levels, independently of the\line mere religious concepts of a Christian type as well its of the modern distinctions; for\line 
which they should refer to the fundamental traditions and the highest metaphysical\line concepts of the Aryan races. As we wished to discuss asceticism in this sense, we asked\line ourselves: what example can history furnish as the best suited
 for examination as a\line comprehensive and universal ascetic system that is clear and }{\cf1\insrsid16081228 undiluted}{\cf1\insrsid11894558 , well tried and\line well set out, in tune with the spirit of Aryan man and yet prevailing in the modern age?
\line We eventually decided that the answer to our question could only be found in
\par 
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 4
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 the "Doctrine of Awakening," which, in its original form, satisfies all these condi\-
tions. The "Doctrine of Awakening" is the real signification of what is commonly known as Buddhism. The term }{\i\cf1\insrsid11894558 Buddhism is }{\cf1\insrsid11894558 derived from the Pali designation }{\i\cf1\insrsid11894558 Buddha }{
\cf1\insrsid11894558 (Sanskrit: }{\i\cf1\insrsid11894558 Buddha) }{\cf1\insrsid11894558 given to its founder; it is, however, not so much a name as a title. }{\i\cf1\insrsid11894558 Buddha, }{\cf1\insrsid11894558 from the root }{\i\cf1\insrsid11894558 
budh, }{\cf1\insrsid11894558 "to awaken," means the "Awakened One": it is thus a designation applied to one who attains the spiritual realization, likened to
 an "arousing" or to an "awakening," which Prince Siddhattha announced to the Indo-Aryan world. Buddhism, in its original form-the so-called Pali Buddhism-shows us, as do very few other doctrines, the characteristics we want: (1) it contains a complete as
cetic system; (2) it is universally valid and it is realistic; (3) it is purely Aryan in spirit; (4) it is accessible in the general conditions of the historical cycle to which present-day humankind also belongs.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 We have implied that asceticism, when considered as a whole, can assume vari\-
ous meanings at successive spiritual levels. Simply defined, that is to say as "train\-ing" or discipline, an ascesis aims at placing all the energies of the human being under the control of a central principle. In this resp
ect we can, properly speaking, talk of a technique that has, in common with that of modem scientific achievements. the characteristics of objectivity and impersonality. Thus an eye, trained to distin\-
guish the accessory from the essential, can easily recognize a "constant" beyond the multiple variety of ascetic forms adopted by this or that tradition.
\par In the first place, we can consider as accessory all the particular religious con\-ceptions or the particular ethical interpretations with which, in very many 
cases, asceticism is associated. Beyond all this, however, it is possible to conceive of and to work out what we may call a pure ascesis, that is to say, one made up of techniques for developing an interior force, the use of which, to begin with, remains 
undeter\-mined, like the use of the arms and machines produced by modem industrial tech\-
niques. Thus, while "ascetic" reinforcement of the personality is the foundation of every transcendental realization, whether in the form of one historical tradition or a
nother, it can likewise be of great value on the level of the temporal aspirations and struggles that absorb practically all the energies of modern Western people. Further-more, we could even conceive of an "ascesis of evil," for the technical conditions,
 
as we may call them, needed to achieve any positive success in the direction of the "evil" are not different in kind from those needed, for example, to attain sainthood. Nietzsche himself, as we have already pointed out, partly shared the modern wide-spre
ad prejudice against asceticism: when dealing with his "Superman" and when formulating the }{\i\cf1\insrsid11894558 Wille zur Macht, }{\cf1\insrsid11894558 
did he not take into account various disciplines and forms of self-control that are clearly of an ascetic nature? Thus, at least within cer\-tain limi
ts, we can quote the words of an old medieval tradition: "One the Art, One the Material, One the Crucible."
\par 
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 5
\par }\pard \qc \li0\ri0\sl480\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 PRINCIPLES
\par }\pard \qj \fi360\li0\ri0\sb180\sl264\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Now, few other great historical traditions allow us ro isolate so easily the ele\-ments of a pure ascesis as does the 'Doctrine of Awak
ening," that is to say, Bud\-dhism. t has been justly said of Buddhism that in it the ascetic problems "have been stated and resolved so clearly and, one could almost say, so logically that, in com\-
parison, other forms of mysticism seem incomplete, fragmentary and inconclusive"; and that, far from being weighed down by every kind of emotional and sentimental element, an austere and }{\i\cf1\insrsid11894558 objective }{\cf1\insrsid11894558 
style of intellectual clarity so much predominates that one is almost forced to compare it with the modem scientific mentality.' In this respect two points must be emphasized.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 First, the Buddhist ascesis is conscious, in the sense that in many forms of asceti\-
cism-and in the case of Christian asceticism almost without exception-the acces\-sory is inextricably tied tip with
 the essential, and ascetic realizations are, one might say, indirect because they resulr from impulses and workings of the mind determined by religious suggestions or raptures; while in Buddhism there is direct action, based on knowledge, conscious of it
s
 aim and developing throughout in controlled stages. "Just as a practiced turner or turner's apprentice, when turning quickly, knows 'I am turning quickly,' and when turning slowly, knows 'I am turning slowly"'; and "as a practiced butcher or butcher's ap
p
rentice who butchers a cow, takes it to the market-place and dissects it piece by piece; he knows these parts, he looks at them and examines them well and then sits down"-here are two trenchant similes, chosen from many, and typical of the style of consci
ousness of every }{\i\cf1\insrsid11894558 ascetic }{\cf1\insrsid11894558 or contempla\-
tive procedure in the Doctrine of Awakening.' Another image is furnished by clear and transparent water through which can he seen everything lying on the bottom: symbolical of a mind that has left behind all unrest and disturbance.}{
\cf1\super\insrsid11894558 3}{\cf1\insrsid11894558 
 And it will be seen that this style persists throughout, on every level of Buddhist discipline. It has been well said that "this path through consciousness and awakening is as clearly described as a road on an accurate map, along which every 
tree, every bridge and every house is marked."'4
\par Second, Buddhism is almost the only system that avoids confusion between as\-ceticism and morality, and in which the purely instrumental value of the latter in the interests of the former is consciously reali
zed. Every ethical precept is measured against an independent scale, that is, according to the positive "ascetic" effects that result from following these precepts or failing to follow them. From this it can be seen that not only have all religious mythol
ogies been surpassed, but also all ethical
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par 
\par I. B. Jansilk. La mistica del buddismo (Turin, 1925). p. 304.
\par }{\f113\cf1\insrsid11894558 2. Majjhima-nik\'e2ya, 10.
\par 3. Cf., e.g., J\'e2taka, 185.
\par }\pard \ql \fi-216\li216\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin216\itap0 {\cf1\insrsid11894558 4. E. Reinhoitd. in the introduction to the works of K. E. Neumann. quoted by (i. de Lorenzo, I discord di }{\i\cf1\insrsid11894558 Buddho }{
\cf1\insrsid11894558 (Bari. 1925), vol. }{\i\cf1\insrsid11894558 2, p. }{\cf1\insrsid11894558 15.
\par 
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 6
\par }\pard \qc \li0\ri0\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 mythologies. In Buddhism, the elements of silt, that is, of "right conduct," are con\-
sidered purely as "instruments of the mind":5 it is not a question of "values" but of "instruments," instruments of a }{\i\cf1\insrsid11894558 virtus, }{\cf1\insrsid11894558 
not in the moralistic sense but in the ancient sense of virile energy. Here we have the well-known parable of the raft: a man, wishing to cross a dangerous river and having built a raft for this purpose, would indeed be a fool if, when he had crossed, 
he were to put the raft on his shoulders and take it with him on his journey. This must be the attitude-Buddhism teaches-to all that is labeled by ethical views as good or evil, just or unjust.6
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Thus we can fairly claim that in Buddhism-as also in yoga-asc
eticism is raised to the dignity and impersonality of a science: what is elsewhere fragmentary here becomes systematic; what is instinct becomes conscious technique; the spiritual laby\-
rinth of those minds that achieve a real elevation through the workings
 of some "grace" (since it is only accidentally and by means of suggestions, fears, hopes, and raptures that they discover the right way) is replaced by a calm and uniform light, present even in abysmal depths, and by a method that has no need of external
 means.
\par All this, however, refers only to the first aspect of asceticism, the most elemen\-tary in the ascetic hierarchy. When an ascesis is understood as a technique for the conscious creation of a force that can be applied, in the first place, at any level
, then the disciplines taught by the Doctrine of Awakening can be recognized as those that incorporate the highest degree of crystallinity and independence. However, we en-counter inside the system a distinction between the disciplines that "suffice for t
his life" and those that are necessary to take one beyond.}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558  Ascetic achievement in Bud\-
dhism is exploited essentially in an upward direction. This is how the sense of such achievements is expressed in the canon: "And he reaches the admirable path discov\-ere
d by the intensity, the constancy and the concentration of the will, the admirable path discovered by the intensity, the constancy and the concentration of the energy, the admirable path discovered by the intensity, the constancy and the concentration of 
t
he spirit, the admirable path discovered by the intensity, the constancy and the concentration of investigation-with a heroic spirit as the fifth." And this continues: "And thus attaining these fifteen heroic qualities, he is able, O disciples, to achieve
 liberation, to achieve awakening. to attain the incomparable sureness."8 In this con\-
nection another text considers a double possibility: "Either certainty in life, or no return after death."9 If, on the highest level, "sureness" is linked with the state o
f "awakening," the alternatives can he similarly interpreted on a lower level, and we
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li72\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls4\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}
\faauto\ls4\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., 53.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls4\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}\faauto\ls4\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. }{\i\cf1\insrsid11894558 22.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls4\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}\faauto\ls4\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Cf., e.g., Majjh., 53.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls4\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}\faauto\ls4\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 16.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 9.\tab}}\pard \ql \li72\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls4\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}\faauto\ls4\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. 10.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 7
\par }\pard \qc \li0\ri0\sl480\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sb180\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 may think of a more relative sureness in life, created by a preliminary group of ascetic discipli
nes and able to prove its value in all fields of life, and yet that is essentially a foundation for an ascesis of a higher nature. It is in this sense that we can talk of an "intensive application." which is considered to be the keystone of the whole syst
em and which, when "developed and constantly practised, leads to two-fold health, health in the present and health in the future.'" "Sureness," in ascetic devel}{\f113\cf1\insrsid11894558 opment-bh\'e2van\'e2
-is associated with unshakable calm-samathha-which may be considered as the highest aim of a "neutral" discipline, and which can be pursued by one who yet remains essentially a "son of the world"-putthujjana. Be\-yond this there is an unshakabl
e calm-samatha-which is associated with knowl\-edge-vipassan\'e2-and which then leads to "liberation."
\par }\pard \qj \fi288\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
Here we have, then, a new conception of the ascesis, on a higher plane than the last, and taking us to a level above normal perception and individual experie
nce; and at the same time it becomes clear why Buddhism, on this higher level also, gives us positive points of reference such as we find in few other traditions. The fact is that Buddhism in its original form carefully avoids anything that savors of simp
le "reli\-
gion." of mysticism in its most generally accepted sense, of systems of "faith" or devotion, or of dogmatic rigidity. And even when we consider that which is no longer of that life, that which is "more than life," Buddhism, as the Doctrine of Awake
ning, offers us those very traits of severity and nudity that characterize the monumental, and features of clarity and strength that may he called, in a general sense, "classi\-
cal"; a virile and courageous attitude that would seem Promethean were it not in-deed essentially Olympian. But before this can be appreciated, once again various prejudices must be removed. And here it is well to discuss two points.
\par It has been claimed that Buddhism, in its essentials, and leaving out of account its later popular for
ms, entirely centered as they were on a deified concept of its founder, is not a religion. This is true. We must, however, he quite clear as to what we mean when we say this. The peoples of the West are so inured to the religion that has come to predomina
t
e in their countries that they consider it as a kind of unit of measure and as a model for every other religion: they are near denying the dignity of true religion to any concept of the supersensory and to man's relationship to it, when the concept in any
 way differs from the Judeo-Christian type. The result of this has been that the most ancient traditions of the West itself-beginning with the Aryo-Hellenic and the Aryo-Roman-are no longer understood in their real significance
\par }\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par 
\par }\pard \qj \fi-288\li288\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin288\itap0 {\f113\cf1\insrsid11894558 10. Anguttara-nik\'e2ya, 3.65:}{\cf1\insrsid11894558 
 1(1.15. Cf. Samyutt., 35.198, where the disciplines are stated to be valid for this life since, in it, they create self-possession, and yet build the firm foundations for the destruction of the asava. that is, for the task of following the upward path.

\par }\pard \ql \fi-288\li288\ri0\sa72\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin288\itap0 {\cf1\insrsid11894558 II. In }{\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 
4.170 it is said that the bonds give way and the path opens when samatha is combined with vipassana.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 8
\par }\pard \qc \li0\ri72\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl480\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 or effective value;12 so it is easy to imagine what happened to older and often more remote traditions, particularly to those created by 
the Aryan races in Asia. But, in-deed, this attitude should be reversed: and just as "modem" civilization is an anomaly when compared with what has always been true civilization," so the significance and the value of the Christian religion should be measu
red according to that part of its content that is consonant with a vaster, more Aryan, and more primordial concept of the supersensory.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 We need not dwell on this point since we have already dealt with it elsewhere; Dahlke sums up the matter, saying that one
 characteristic of Western superficiality is the tendency always to identify religion as a whole with religion based on faith.}{\cf1\super\insrsid11894558 14}{\cf1\insrsid11894558 
 Beyond those who "believe" are those who "know," and to these the purely "mytho\-logical" character of many simply religious, devotional, and even scholastically theo\-
logical concepts is quite clear. It is largely a question of different degrees of knowl\-edge. Religion, from }{\i\cf1\insrsid11894558 religo, }{\cf1\insrsid11894558 
is, as the word itself indicates, a reconnecting and, more specifically, a reconnecting of a creatur
e to a Creator with the eventual introduction of a mediator or of an expiator. On the basis of this central idea can be built up a whole system of faith, devotion, and even mysticism that, admittedly, is capable of carrying an individual to a certain leve
l of spiritual realization. However, it does so to a large extent }{\i\cf1\insrsid11894558 passively }{\cf1\insrsid11894558 
since it is based essentially on sentiment, emotion, and suggestion. In such a system no amount of scholastic explaining will ever completely resolve the irrational and subintellectual element.
\par We can easily understand that in some cases such "religious" forms are neces\-sary; and even the East, in later periods, has known something of the kind, for in-stance, the way of devotion-bhakti-marga (from }{\i\cf1\insrsid11894558 bhaj, }{
\f113\cf1\insrsid11894558 "to adore")-of Ram\'e2nuja and ce}{\cf1\insrsid11894558 
rtain forms of the Sakti cult: but we must also realize that there may be some who have no need of them and who, by race and by calling, desire a way free from "religious" mythologies, a way based on clear knowledge, realization, and awaken\-
ing. An ascetic
, whose energies are employed in this direction, achieves the highest form of ascesis; and Buddhism gives us an example of an ascesis that is outstanding of its kind-in saying "of its kind" we wish to point out that Buddhism represents a great historical 
tradition with texts and teachings available to all; it is not an esoteric school with its knowledge reserved for a restricted number of initiates.
\par In this sense we can, and indeed we must, state that Buddhism-referring al-ways to original Buddhism-is }{\i\cf1\insrsid11894558 not a }{\cf1\insrsid11894558 religion. This does not mean that it denies su\-
pernatural and metaphysical reality, but only that it has nothing to do with the way of
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \qj \li0\ri0\sb252\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls5\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls5\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Cf. W. F. Otto, }{\i\cf1\insrsid11894558 Die }{\cf1\insrsid11894558 Getter }{\i\cf1\insrsid11894558 Griechenlands }{\cf1\insrsid11894558 (1935), 1, 2, and passim.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \ql \fi-288\li288\ri72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls5\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls5\rin72\lin288\itap0\pararsid11894558 {
\cf1\insrsid11894558 Cf. R. Guenon. }{\i\cf1\insrsid11894558 Orient e}{\cf1\insrsid11894558 t }{\i\cf1\insrsid11894558 Occident }{\cf1\insrsid11894558 (Paris, 1924): }{\i\cf1\insrsid11894558 La }{\cf1\insrsid11894558 Crise du }{\i\cf1\insrsid11894558 
monde moderne }{\cf1\insrsid11894558 (Paris, 1925). [English translations: East and }{\i\cf1\insrsid11894558 West }{\cf1\insrsid11894558 (London. 1941). and }{\i\cf1\insrsid11894558 The Crisis of the Modern World }{\cf1\insrsid11894558 (London, 1943)].

\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls5\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls5\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 P. Dahlkc. }{\i\cf1\insrsid11894558 Buddhismus als Religion and Moral }{\cf1\insrsid11894558 (Munich and Neubiberg, 1923), p. 11.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 9
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 regarding one's relationship
 with this reality that we know more or less as "religion." The validity of these statements would in no way be altered were one to set out in greater detail to defend the excellence of the theistic point of view against Bud\-
dhism, by charging the Doctrine of Awakening with more or less declared atheism. This brings us to the second point for discussion, but which we need only touch upon here as it is dealt with at length later in this work.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 We have admitted that a "religiously" conceived system can carry a
n individual to a certain level of spiritual realization. The fact that this system is based on a theistic concept determines this level. The theistic concept, however, is by no means either unique or even the highest "religious" relationship such as the 
Hindu }{\i\cf1\insrsid11894558 bhakti }{\cf1\insrsid11894558 
or the predominant faiths in the Western or Arab world. Whatever one may think of it, the theistic concept represents an incomplete view of the world, since it lacks the extreme hierarchic apex. From a metaphysical and (in the higher sense) tra
ditional point of view, the notion on which theism is based of representing "being" in a per\-
sonal form even when theologically sublimated, can never claim to be the ultimate ideal. The concept and the realization of the extreme apex or, in other words, of
 that which is beyond both such a "being" and its opposite, "nonbeing," was and is natural to the Aryan spirit. It does not deny the theistic point of view but recognizes it in its rightful hierarchic place and subordinates it to a truly transcendental co
ncept.
\par It is freely admitted that things are less simple than they seem in Western theol\-ogy, especially in the realm of mysticism, and more particularly where it is con\-cerned with so-called "negative theology." Also in the West the notion of a personal Go
d occasionally merges into the idea of an ineffable essence, of an abysmal divin\-ity, as the }{\i\f109\cf1\insrsid11894558 \'dd\'ed }{\cf1\insrsid11894558 conceived by the Neoplatonists beyond the }{\i\f109\cf1\insrsid11894558 \'fc\'ed, }{
\cf1\insrsid11894558 as the }{\i\cf1\insrsid11894558 Gottheit }{\cf1\insrsid11894558 in the neuter beyond the }{\i\cf1\insrsid11894558 Gott, }{\cf1\insrsid11894558 which, after Dionysius the Areopagite, appeared frequently in Germa
n mysticism and which exactly corresponds with the neuter }{\i\cf1\insrsid11894558 Brahman }{\cf1\insrsid11894558 above the theistic }{\i\f113\cf1\insrsid11894558 Brahm\'e2 of }{\cf1\insrsid11894558 
Hindu speculation. But in the West it is more a notion wrapped in a confused mystical cloud than a precise doctrinal and dogmatic definition con-forming to a comprehensive cosmic system. And this notion, in point }{\i\cf1\insrsid11894558 of }{
\cf1\insrsid11894558 fact, has had little or no effect on the "religious" bias prevalent in the Western mind: its only result has been to carry a few men, confused in their occasional intuitions and visions, beyond the frontiers }{\i\cf1\insrsid11894558 
of }{\cf1\insrsid11894558 "orthodoxy."
\par That very apex that Christian theology loses in a confused background is. in-stead, very often placed consciously in the foreground by the Aryo-Oriental tradi\-tions. To talk in this respect of atheism or even }{\i\cf1\insrsid11894558 of }{
\cf1\insrsid11894558 pantheism betrays ign
orance, an ignorance shared by those who spend their time unearthing oppositions and anti-theses. The truth is that the traditions of the Aryans who settled in the East retain and conserve much of what the later traditions }{\i\cf1\insrsid11894558 of }{
\cf1\insrsid11894558 races of the same root who settled in the West have lost or no longer understand or retain only fragmentarily. A contribut-
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 10
\par }\pard \qc \li0\ri0\sb36\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 ing factor here is the undoubted influence on European faiths of concepts of Semitic and Asiatic-Mediterranean origin. Thus to accuse of atheism the older tr
aditions, particularly the Doctrine of Awakening, and also other Western traditions that re\-
flect the same spirit, only betrays an attempt to expose and discredit a higher point of view on the part of a lower one: an attempt that, had circumstances been re
versed, would have been qualified out of hand by the religious West as Satanic. And, in fact, we shall see that it was exactly thus that it appeared to the doctrine of the Buddha (cf. p. 85-86).
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 The recognition of that which is "beyond both 'being' and 'no
nbeing'" opens to ascetic realization possibilities unknown to the world of theism. The fact of reaching the apex, in which the distinction between "Creator" and "creature" becomes meta-physically meaningless, allows of a whole system of spiritual realiza
t
ions that, since it leaves behind the categories of "religious" thought, is not easily understood: and, above all, it permits a direct ascent, that is, an ascent up the bare mountainside, without support and without useless excursions to one side or anoth
e
r. This is the exact meaning of the Buddhist ascesis; it is no longer a system of disciplines de-signed to generate strength, sureness, and unshakable calm, but a system of spiritual realization. Buddhism-and again later we shall see this distinctly-carri
e
s the will for the unconditioned to a limit that is almost beyond the imagination of the modem Westerner. And in this ascent beside the abyss the climber rejects all "mythologies," he proceeds by means of pure strength, he ignores all mirages, he rids him
self of any residual human weakness, he acts only according to pure knowledge. Thus the Awak\-
ened One (Buddha), the Victor (Jina) could be called he whose way was unknown to men, angels, and to Brahma himself (the Sanskrit name for the theistic god). Admit\-tedly, this path is not without dangers, yet it is the path open to the virile mind-}{
\i\cf1\insrsid11894558 viriya-magga. }{\cf1\insrsid11894558 The texts clearly state that the doctrine is "for the wise man, the ex-pert, not for the ignorant, the inexpert."15 The simile of the cutting grass is used: "
As kusa grass when wrongly grasped cuts the hand, so the ascetic life wrongly practised leads to infernal torments."' The simile of the serpent is used: "As a man who wants serpents goes out for serpents, looks for serpents, and finding a powerful serpent
 
grasps it by the body or by the tail; and the serpent striking at him bites his hand or arm or other part so that he suffers death or mortal anguish-and why is this? Be-cause he wrongly grasped the serpent-so there are men who are harmed by the doctrines.
 And why is this? Because they wrongly grasped the doctrines.'
\par }\pard \ql \li360\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 It must be thus quite clear that the Doctrine of Awakening is not itself one par-
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 15.\tab}}\pard \ql \li0\ri0\sb432\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls6\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}
\faauto\ls6\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh.. 2.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 16.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls6\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}\faauto\ls6\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Dhammapada, }{\cf1\insrsid11894558 311.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 17.\tab}}\pard \qc \li0\ri0\sa3456\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls6\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}\faauto\ls6\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh., 22.\line \line 11
\par }\pard \qc \li0\ri0\sb36\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 ticular religion that is opposed to other religions. Even in the w
orld in which it grew, it respected the various divinities and the popular cults of religious type that were attached to them. It understood the value of "works." Virtuous and devout men go to "heaven"-but a different path is taken by the Awakened Ones.' 
T
hey go beyond as "a fire which, little by little, consumes every bond," both human and divine. And it is fundamentally an innate attribute of the Aryan soul that causes us never to meet in the Buddhist texts any sign of departure from consciousness, of se
ntimentalism or devout effusion, or of semi-intimate conversation with a God, although throughout there is a sense of strength inexorably directed toward the unconditioned.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 We have now elaborated the first three reasons why Buddhism in particular is so suit
able as a base for an exposition of a complete ascesis. Summing up: the first is the possibility of extracting easily from Buddhism the elements of an ascesis consid\-
ered as an objective technique for the achievement of calm, strength, and detached superio
rity, capable in themselves of being used in all directions. The second is that in Buddhism the ascesis has also the superior signification of a path of spiritual real\-
ization quite free from any mythology, whether religious, theological, or ethical. The t
hird reason, finally, is that the last stretch of such a path corresponds to the Supreme in a truly metaphysical concept of the universe, to a real transcendency well beyond the purely theistic concept. Thus while the Buddha considers the tendency to dogm
a\-tize as a bond, and opposes the empty sufficiency of those who proclaim: "Only this is truth, foolishness is the rest,"}{\cf1\super\insrsid11894558 20}{\cf1\insrsid11894558 
 yet he maintains firmly the knowledge of his own dignity: "Perhaps you may wish, disciples, thus knowing, thus understanding, to re-t
urn for your salvation to the rites and the fantasies of the ordinary penitent or priest?" "No, indeed," is the answer. "Is it thus then, disciples: that you speak only of that on which you yourselves have meditated, which you yourselves have known, which
 
you yourselves have understood?" "Even so, Master." "This is well, disciples. Re-main, then, endowed with this doctrine, which is visible in this life, timeless, inviting, leading onward, intelligible to all intelligent men. If this has been said, for thi
s rea\-son has it been said.}{\cf1\super\insrsid11894558 "21}{\cf1\insrsid11894558  And again: "There are penitents and priests who exalt libera\-tion. They speak in various manners glorifying liberation. But as for that which con\-
cerns the most noble, the highest liberation, I know that none equals me, let alone that 1 may he surpassed.}{\cf1\super\insrsid11894558 "22}{\cf1\insrsid11894558  This has been called, in the tradition, "the lion's roar."
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 18.\tab}}\pard \ql \li72\ri0\sb900\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls7\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}
\faauto\ls7\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Dhammapada, }{\cf1\insrsid11894558 126.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 19.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls7\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}\faauto\ls7\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 31.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 20.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls7\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}\faauto\ls7\rin0\lin72\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Cf., e.g., }{\cf1\insrsid11894558 Suttanipata, }{\i\cf1\insrsid11894558 4.12; }{\cf1\insrsid11894558 13.17-19.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls7\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}\faauto\ls7\rin0\lin72\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh, 38.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \ql \li72\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls7\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}\faauto\ls7\rin0\lin72\itap0\pararsid11894558 {
\i\f113\cf1\insrsid11894558 D\'eegha-nik\'e2ya. }{\cf1\insrsid11894558 8.21.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 12
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 2
\par }\pard \qc \li0\ri0\sb1224\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The Aryan-ness of\line the Doctrine of Awakening
\par }\pard \ql \li0\ri0\sb900\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 We have yet to say something of the "Aryan-ness" of the Buddhist doctrine.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Our use of the term }{\i\cf1\insrsid11894558 Aryan }{\cf1\insrsid11894558 
in connection with this doctrine is primarily justified by direct reference to the texts. The term }{\i\cf1\insrsid11894558 ariya }{\f113\cf1\insrsid11894558 (Skt.: \'e2rya), which in fact means "Aryan,}{\cf1\super\insrsid11894558 "}{
\f113\cf1\insrsid11894558  recurs throughout the canon. The path of awakening is called Aryan-ariya magga: the four fundamental truths are Aryan ariya-sacc\'e2ni; the mode of knowledge is Aryan-ariya-naya; the teaching is ca}{\cf1\insrsid11894558 
lled Aryan (particularly that which considers the contingency of the world') and is, in turn, addressed to the }{\i\f113\cf1\insrsid11894558 \'e2riy\'e2; }{\cf1\insrsid11894558 
the doctrine is spoken of as accessible and intelligible, not to the common crowd, but only to the ariya. The term }{\i\cf1\insrsid11894558 ariya }{\cf1\insrsid11894558 has sometimes bee
n translated as "saint." This, however, is an incomplete translation; it is even discordant when we consider the notable divergence between what is concerned and all that "saintliness}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 means to a Western man. Nor is the translation of }{\i\cf1\insrsid11894558 ariya }{\cf1\insrsid11894558 as "noble" or "sublime}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  any more satis\-
factory. They are all later meanings of the word, and they do not convey the fullness of the original nor the spiritual, aristocratic, and racial significance that, neverthe\-less, is largely preserved in Buddhism. This is why Orient
alists, such as Rhys Davids and Woodward, have maintained that it is better not to translate the term at all, and they have left ariya wherever it occurs in the texts, either as an adjective or as a noun meaning a certain class of individuals. In the text
s of the canon the ariya are the Awakened Ones, those who have achieved Liberation and those who are united to them since they understand, accept, and follow the }{\i\cf1\insrsid11894558 ariya }{\cf1\insrsid11894558 Doctrine of Awakening:
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 It is necessary, however, that we should emphasize the Aryan-ness of the Bud\-
dhist doctrine for various reasons, In the first place, we must anticipate those who
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 1.\tab}}\pard \ql \li72\ri0\sb432\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls8\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls8\rin0\lin72\itap0\pararsid11894558 {\f113\cf1\insrsid11894558 Cf. Samyutta-nik\'e2tya. 35,84; 42.12.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 2.\tab}}\pard \ql \fi-216\li288\ri0\sa72\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls8\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls8\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 The racial significance }{\i\cf1\insrsid11894558 of the term}{\cf1\insrsid11894558  }{\i\cf1\insrsid11894558 ariya is }{\cf1\insrsid11894558 clear }{\i\cf1\insrsid11894558 in }{
\cf1\insrsid11894558 certain texts. e.g.. }{\i\cf1\insrsid11894558 where it is }{\cf1\insrsid11894558 considered }{\i\cf1\insrsid11894558 as a difficult }{\i\cf1\super\insrsid11894558  }{\cf1\insrsid11894558 birth to a
chieve and where it is a privilege to he born in the land of the Aryans (Anguttara. 6.96).
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 13
\par }\pard \qc \li0\ri0\sb72\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 PRINCIPLES
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par will put forward the argument of Asiatic exclusiveness, saying that Buddhism is remote from "our" traditions and "our" races. We have to remember that behind the various caprices of modern historical theories, and as a more profound and primor\-
dial reality, there stands the unity of blood and spirit of the white races who created the greatest civilizations both of the East and West, the Iranian and Hind
u as well as the ancient Greek and Roman and the Germanic. Buddhism has the right to call itself Aryan both because it reflects in great measure the spirit of common origins and since it has preserved important parts }{\i\cf1\insrsid11894558 of }{
\cf1\insrsid11894558 a heritage that, as we have already 
said, Western man has little by little forgotten, not only by reason of involved processes of intermarriage, but also since he himself-to a far greater extent than the Eastern Aryans-has come under foreign influences. particularly in the religious field. 
As we have pointed out, Buddhist asceticism, when certain supplementary elements have been removed, }{\i\cf1\insrsid11894558 is }{\cf1\insrsid11894558 truly }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
classical" in its clarity, realism, precision, and firm and articulate structure; we may say it reflects the noblest style of the ancient Aryo-Mediterranean world.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Furthermore, it is not only a question }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
form. The ascesis proclaimed by Prince Siddhattha is suffused throughout with an intimate congeniality and with an accen\-tuation of the intellectual and Olympian element that is the mark of Platoni
sm, Neoplatonism, and Roman Stoicism. Other points of contact are to be found where Christianity has been rectified by a transfusion of Aryan blood that had remained comparatively pure-that is to say, in what we know as German mysticism: there is Meister 
Eckhart}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 s sermon on detachment, }{\i\cf1\insrsid11894558 on Abgeschiedenheit, }{\cf1\insrsid11894558 
and his theory of the "noble mind," and we must not forget Tauter and Silesius, To insist here, as in every other field of thought, on the antithesis between East and West is pure dilet\-tantism. The real 
contrast exists in the first place between concepts of a modern kind and those of a traditional kind, whether the latter are Eastern or Western; and sec\-
ondly, between the real creations of the Aryan spirit and blood and those which, in East and West alike, have resulted from the admixture of non-Aryan influences. As Dahlke has justly said, "Among the principal ways of thought in ancient times, Bud\-
dhism can best claim to be of pure Aryan origin."'
\par This is true also more specifically. Although we can apply }{\f113\cf1\insrsid11894558 the term Aryan as a generalization to the mass of Indo-European races as regards their common origin (the original homeland of such races, the ariy\'e2nem-va\'e7j\'f4
, according to the memory consciously preserved in the ancient Iranian tradition, was a hyperborean region or, more generally, northwestern),' yet, later, it became a designation of caste. \'c2}{\i\cf1\insrsid11894558 rya
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \ql \fi-216\li288\ri0\sb252\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls9\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}
\faauto\ls9\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 P. Dahlke, Buddhismus }{\i\cf1\insrsid11894558 als }{\cf1\insrsid11894558 Weltanschauung (Munich and Neubiberg, undated). p. 35. [English transla\-}{\i\cf1\insrsid11894558 
tion. Buddhism and Science }{\cf1\insrsid11894558 (London. t913). p. 29.]
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \fi-216\li288\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls9\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}
\faauto\ls9\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 In this connection cf. our works: }{\i\cf1\insrsid11894558 Rivolta contra il }{\cf1\insrsid11894558 mondo modem\'b0 (Milan, 1934) !English translation, }{\i\cf1\insrsid11894558 Revolt }{
\cf1\insrsid11894558 Against }{\i\cf1\insrsid11894558 the }{\cf1\insrsid11894558 Modem World (Rochester. Vt., 1995)]; Sintesi }{\i\cf1\insrsid11894558 di dottrina delft }{\cf1\insrsid11894558 razza (Milan, t941).
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 14
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 THE ARYAN-NESS OF THE DOCTRINE OF AWAKENING
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 stood essentially for an aristocracy opposed, both in mind and body, not only to ob\-
scure, bastard, "demoniacal" races among which must be included the Kosalian and Dravidian strains found by the Hyperboreans in the Asiatic lands they conquered, but also, more generally, to that substrafum that corresponds to what we would prob\-
ably call today the proletarian and plebeian masses born in the normal way to serve, and that in India as in Rome were excluded from the bright cults characteristic of the higher patrician, warrior, and priestly castes.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
Buddhism can claim to be called Aryan in this more particular social sense also, notwithstanding the attitude, of which we shall have more to say later, that it adopted toward the castes of those times.
\par The man who was later known as }{\f113\cf1\insrsid11894558 the Awakened One, thaf is, the Buddha, was the Prince Siddhattha. According to some, he was the son of a king; according to ofhers, at least of the most ancient warrior nobility of the S\'e2
kiya race, proverbial for its pride: there was a saying, "Proud as a S\'e2kiya.}{\cf1\super\insrsid11894558 "5}{\f113\cf1\insrsid11894558  This race claimed descent, like the most illustrious and ancient Hindu dynasties, from the so-called solar race-s
\'fbrya vamsa-and from the very ancient king Ik\'fav\'e2ku.}{\cf1\super\insrsid11894558 6}{\cf1\insrsid11894558  "He, of the solar race," one reads of the Buddha.' He says so himself: "I am desc}{\f113\cf1\insrsid11894558 
ended from the solar dynasty and I was born a S\'e2kiya,"}{\cf1\super\insrsid11894558 8}{\cf1\insrsid11894558 
 and by becoming an ascetic who has renounced the world he vindicates his royal dignity, the dignity of an Aryan king.'' Tradition has it that his person appeared as "a form adorned with all the signs of beauty and surrounded by a radiant aureole."}{
\cf1\super\insrsid11894558 10}{\cf1\insrsid11894558 
 To a sovereign who meets him and does not know who he is, he immediately gives the impression of an equal: "Thou hast a perfect body, thou art resplendent, well born, of noble aspect, thou hast a golden col
our and white teeth, thou art strong. All the signs that thou art of noble birfh are in thy form, all the marks of a superior man."11 The most fearsome bandit, meeting him, asks himself in amaze\-
ment who might be "this ascetic who comes alone with no companions, like a
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \qj \fi-144\li288\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls10\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}
\faauto\ls10\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 H. Oldenberg, }{\i\cf1\insrsid11894558 Buddha }{\cf1\insrsid11894558 
(Sturtgart and Beritin. 1923). p. 1(1). Prince Siddhattha seems to retain his pride even when he is the Buddha uttering such words as these: "In the world of angels. of demons and of gods, among the ranks of ascerics an}{\f113\cf1\insrsid11894558 
d of priests, I do not see. O Br\'e2hman. any one whom I shoutd respectfutity salute nor before whom I should rise for him ro be seated" }{\i\f113\cf1\insrsid11894558 (Anguttara-nik\'e2ya. }{\cf1\insrsid11894558 8.111.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \qj \fi-144\li288\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls10\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}
\faauto\ls10\rin0\lin288\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Suttanip\'e2ta. }{\f113\cf1\insrsid11894558 3.6.31. It is worth noting that Ik\'fav\'e2ku was conceived as rhe son of Manu, that is. 
of the primordial legislator of the Indo-Aryan races, and that these references in Buddhism are significanr: in fact, the same royal and solar origin is attribured to the doctrine expounded in the Bhagavadg\'eet\'e2
 (4.1-2); a doctrine that was reveaited after a}{\cf1\insrsid11894558  period of obtivion to a }{\i\cf1\insrsid11894558 ksatriya, }{\cf1\insrsid11894558 
that is, to an exponent of warrior nobiitity, and that shows us how the path of detachment can also produce an unconditioned and irresisrible fotm of heroism; cf. Revolt Agajnst }{\i\cf1\insrsid11894558 the }{\cf1\insrsid11894558 Modern }{
\i\cf1\insrsid11894558 World.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \qj \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls10\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}\faauto\ls10\rin0\lin144\itap0\pararsid11894558 
{\cf1\insrsid11894558 Samyutt., 22.95.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \qj \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls10\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}\faauto\ls10\rin0\lin144\itap0\pararsid11894558 
{\cf1\insrsid11894558 Suttanip}{\f113\cf1\insrsid11894558 \'e2ta, 3.1.t9.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 9.\tab}}\pard \qj \li144\ri0\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls10\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}\faauto\ls10\rin0\lin144\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid.. 3.7.7.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 10.\tab}}\pard \qj \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls10\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}
\faauto\ls10\rin0\lin144\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 J\'e2taka, }{\cf1\insrsid11894558 I.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 11. Suttanip\'e2ta, 3.7.1-2; 5-6.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 15
\par }\pard \qc \li0\ri0\sl480\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 PRINCIPLES
\par }\pard \qj \li0\ri0\sb180\sl264\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 conqueror." - And not only do we find in his body and hearing the characteristics of a }{\i\cf1\insrsid11894558 khattiya, of a }{\cf1\insrsid11894558 
noble warrior of high lineage, but tradition has it that he was en\-dowe}{\f113\cf1\insrsid11894558 d with the "thirty-two attributes" that according to an ancient brahmanical doc\-trine were the mark of the "superior man"-mah\'e2
purisa-lakkhana-for whom "exist only two possibilities, without a third": either, to remain in the world and to become a cakkavatt}{\cf1\insrsid11894558 
i, that is, a king of kings, a "universal sovereign," the Aryan prototype of the "Lord of the Earth," or else to renounce the world and to become perfectly awak\-
ened, the Sambuddha, "one who has removed the veil.'" Legend tells us that in a prophetic vision of a whirling wheel an imperial destiny was foretold for Prince Siddhattha; a destiny that, }{\i\cf1\insrsid11894558 however, }{\cf1\insrsid11894558 
he rejected in favor of the other path.}{\cf1\super\insrsid11894558 14}{\cf1\insrsid11894558  It is equally significant that, according to tradition, the Buddha directed that his funeral rite should not be
 that of an ascetic, but of an imperial sovereign, a }{\i\cf1\insrsid11894558 cakkavatti.1}{\i\cf1\super\insrsid11894558 5}{\i\cf1\insrsid11894558  }{\cf1\insrsid11894558 
In spite of the aittitude of Buddhism toward the caste problem, it was generally held that the bodhisatta, those who may one day become awakened, are never horn into a peasant or servile ca}{\f113\cf1\insrsid11894558 ste but into a warrior or Br\'e2
hman caste, that is to say, into the two purest and highest of the Aryan castes: indeed, in the conditions then prevailing, the warrior caste, the }{\i\cf1\insrsid11894558 khattiya, }{\cf1\insrsid11894558 was said to be the more favored.'
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 This Aryan nobility and this warrior spirit are reflected }{\i\cf1\insrsid11894558 in the }{\cf1\insrsid11894558 Doctrine of Awak\-
ening itself. Analogies between the Buddhist ascesis and war, between the qualities of an ascetic and the virtues }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 a warrior and of a hero recur frequently in the canoni\-
cal texts: "a struggling ascetic with fighting breast," "an advance with a fighter's steps," "hero, victor of the battle," "supreme triumph of the battle,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  "favorable con\-
ditions for the combat," qualifies of "a warrior becoming to a king, well worthy }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 a king, attributes of a king," etc."-an
d in such maxims as: "to die in battle is better than to live defeated." As for "nobility," it is bound up here with aspiration toward superhumanly inspired liberty. "As a bull, I have broken every bond"-says Prince Siddhattha.1}{
\cf1\super\insrsid11894558 9}{\cf1\insrsid11894558  "Having laid aside the burden, he has destroyed the bonds of exist\-
ence": this is a theme that continually recurs in the texts, and refers to one who follows the path they indicate. As "summits hard to climb, like solitary lions" the enlightened are described.}{\cf1\super\insrsid11894558 2}{\cf1\insrsid11894558 \'b0
 The Awakened One is "a proud saint who has climbed
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \ql \li0\ri0\sb468\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls11\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}
\faauto\ls11\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Ma jib., 86.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \ql \fi-288\li288\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls11\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}
\faauto\ls11\rin0\lin288\itap0\pararsid11894558 {\f113\cf1\insrsid11894558 Suttanip\'e2ta, 3.S; 5.1.25-28; }{\i\cf1\insrsid11894558 Majjh., }{\f113\cf1\insrsid11894558 91; D\'eegha, 3.1,5. etc.'. Suttanip\'e2
ta, 3.).16, 19. A raciait detaiit, not without interest, is thar among the disringuishing marks inctuded a dark blue color of the eyes.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls11\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls11\rin0\lin0\itap0\pararsid11894558 {
\f113\cf1\insrsid11894558 J\'e2ta}{\cf1\insrsid11894558 ka, inrr. (W. 64).
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 15, Digha. 16.5.11; 17.1.8.
\par }{\f113\cf1\insrsid11894558 16. J\'e2ta}{\i\cf1\insrsid11894558 ka, }{\cf1\insrsid11894558 inrr. (W. 40-4 I).
\par 7, Cf. Majjh., 53; 26; }{\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 4.151. 196; 5.90. 73 ff.
\par }{\f113\cf1\insrsid11894558 18, Suttanip\'e2ta, 3.2.16.
\par }{\cf1\insrsid11894558 9. Ibid., 1.2.12.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 20. }{\i\cf1\insrsid11894558 Majjh.. }{\f113\cf1\insrsid11894558 92; Suttanip\'e2ta. 3.7.25.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 16
\par }\pard \qc \li0\ri0\sb72\sl240\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par the most sublime mountain peaks, who has penetrated the remotest forests, who has descended into profound abysses."}{\cf1\super\insrsid11894558 21}{\f109\cf1\insrsid11894558 
 He himself said, "I serve no man, l have no need to serve any man";22 an idea that recalls the "autonomous and immaterial race," the race "without a king" (\'e1\'e2\'e1\'f3\'df\'eb\'e5\'ed\'f4\'ef\'f2)-being}{\cf1\insrsid11894558 
 itself kingly-a race that is also mentioned in the West 2}{\cf1\super\insrsid11894558 3}{\cf1\insrsid11894558  He is "ascetic, pure, the knower, free, sovereign."24
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 These, which are frequent even in the oldest texts, are some of the attributes. not only of the Buddha, but also of those who travel along the
 same path. The natural exaggeration of some of these attributes does not alter their significance at least as symbols and indications of the nature of the path and ideal indicated by Prince Siddhattha, and of his spiritual race. The Buddha is an outstand
ing example of a royal ascetic; his natural counterpart in dignity is a sovereign who, like a Caesar, could claim that his race comprehended the majesty of kings as well as the sacred\-
ness of the gods who hold even the rulers of men in their power 2 We have
 seen that the ancient tradition has this precise significance when it speaks of the essential nature of individuals who can only be either imperial or perfectly awakened. We are close to the summits of the Aryan spiritual world.
\par A particular characteristic of the Aryan-ness of the original Buddhist teaching is the absence of those proselytizing manias that exist, almost without exception, in d}{\cf1\super\insrsid11894558 i}{\cf1\insrsid11894558 
rect proportion to the plebeian and anti-aristocratic character of a belief. An Aryan mind has too much respect fo
r other people, and its sense of its own dignity is too pronounced to allow it to impose its own ideas upon others, even when it knows that its ideas are correct. Accordingly, in the original cycle of Aryan civilizations, both Eastern and Western, there i
s not the smallest trace of divine figures being so con\-cerned with mankind as to come near to pursuing them in order to gain their adher\-ence and to "save" them. The so-called salvationist religions-the }{\i\cf1\insrsid11894558 Erl\'f6sungsreligionen, 
}{\cf1\insrsid11894558 in German-make their appearance 
both in Europe and Asia at a later date, together with a lessening of the preceding spiritual tension, with a fall from Olympian consciousness and, not least, with influxes of inferior ethnic and social elements. That the divinities can do little for men,
 }{\f113\cf1\insrsid11894558 that man is fundamentally the artificer of his own destiny, even of his development beyond this world-this char\-
acteristic view held by original Buddhism demonstrates its difference from some later forms, especially of the Mah\'e2y\'e2na schools, into which infi}{\cf1\insrsid11894558 ltrated the idea of a
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \qj \li0\ri0\sb504\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls12\pnrnot0\pndec\pnstart21\pnindent360 {\pntxta .}}
\faauto\ls12\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Majjh., 50.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls12\pnrnot0\pndec\pnstart21\pnindent360 {\pntxta .}}\faauto\ls12\rin0\lin0\itap0\pararsid11894558 {
\f113\cf1\insrsid11894558 Suttanip\'e2ta, 1.2.8,
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 23.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls12\pnrnot0\pndec\pnstart21\pnindent360 {\pntxta .}}\faauto\ls12\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Zosimus, text in Berthelot, Collection }{\i\cf1\insrsid11894558 des }{\cf1\insrsid11894558 alchimistes grecques (Paris. 1887). vol. 2. p. 2I3
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \qj \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls12\pnrnot0\pndec\pnstart21\pnindent360 {\pntxta .}}\faauto\ls12\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh., 39.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 25.\tab}}\pard \qj \fi-288\li288\ri0\sa72\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls12\pnrnot0\pndec\pnstart21\pnindent360 {\pntxta .}}
\faauto\ls12\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 Suetonius, }{\i\cf1\insrsid11894558 De vita }{\cf1\insrsid11894558 Caesarum. }{\i\cf1\insrsid11894558 6, }{\cf1\insrsid11894558 
The equivalence of the two types is indicated, for exampite. by 
Angul13. (2.44), where it is said that two beings appear in the world fot the heaitth of many. for the good of gods and men: the perfect Awakened One and the cakkavatti or "universal sovereign.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 17
\par }\pard \qc \li0\ri0\sb72\sl240\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 power from on high busying itself with mankind in order to lead each individual to salvation.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
In point of method and teaching, in the original texts we see that the Buddha expounds the truth as he has discovered it, without imposing himself on anyone and without employing outside means to persuade or "convert."
 "He who has eyes will see"-is a much repeated saying of the texts. "Let an intelligent man come to me"-we read}{\cf1\super\insrsid11894558 26}{\cf1\insrsid11894558 
-"a man without a tortuous mind, without hhypocrisy, an upright man: I will instruct him, I will expound the doctrine. If he follows the instruc
tion, after a short while he himself will recognize, he himself will see, that thus indeed one liberates oneself from the bonds, the bonds, that is, of ignorance." Here follows a simile of an infant freeing itself gradually from its early limitations; thi
s image exactly corre\-sponds to the Platonic simile of the expert midwife and the art of aiding births. Again: "I will not force you, as the potter his raw clay. By reproving I will instruct, and by urging you. He who is sound will endure."}{
\cf1\super\insrsid11894558 27}{\cf1\insrsid11894558 ' Besides, the 
original intention of Prince Siddhattha was, having once achieved his knowledge of truth, to communicate it to no one, not from ill-mindedness, but because he realized its profundity and foresaw that few would understand it. Having then recognized the exi
stence of a few indi\-viduals of a nobler nature with clearer vision, he expounded the doctrine out of com\-
passion, maintaining, however, his distance, his detachment, and his dignity. Whether disciples come to him or not, whether or not they follow his ascetic precepts, "always he remains the same.}{\cf1\super\insrsid11894558 "28}{\cf1\insrsid11894558 
 This is his manner: }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 Know persuasion and know dissuasion; knowing persuasion and knowing dissuasion do not persuade and do not dissuade: expound only reality."29 "It is wonderful"-says another text}{
\cf1\super\insrsid11894558 30}{\cf1\insrsid11894558 -"it is astonishing that no one exalts his own teaching and no one despises the teaching of another in an order where there are so many guides to show the doctrine.}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558 
\par This, too, is typically Aryan. It is true that the spiritual power that the Buddha possessed could no
t but show itself sometimes almost automatically, demanding immediate recognition. We read, for example, of the incident described as "the first footprint of the elephant," where wise men and expert dialecticians wait for fhe Buddha at a ford seeking an o
pportunity to defeat him with their arguments, but when they see him they ask only to hear the doctrine;" or of another where, when the Buddha enters a discussion, his words destroy all opposition "like a furious el\-
ephant or a blazing fire."32 There is the account of his former companions who, be-
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 26.\tab}}\pard \ql \li0\ri0\sb252\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls13\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}
\faauto\ls13\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Majjh., 80.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 27.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls13\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}\faauto\ls13\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 122.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 28.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls13\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}\faauto\ls13\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. 49; 137.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 29.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls13\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}\faauto\ls13\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., i39,
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 30.\tab}}\pard \qj \fi-72\li72\ri5904\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls13\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}
\faauto\ls13\rin5904\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 76, I. Ibid.. 27. 32. Ibid., 35.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 l8
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \fi72\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 lieving him to have left the road of asceticism, propose among themselves not to greet him, but who when immediately}{\f113\cf1\insrsid11894558 
 they see him go to meet him; and there is the story of the fierce bandit Angulim\'e2
la who is awed by the Buddha's majestic figure. In any case, it is certain that the Buddha, in his Aryan superiority, always abstained from using indirect methods of persuasi}{\cf1\insrsid11894558 
on and, in particular, never used any that appealed to the irrational, sentimental, or emotional element in a human being. This rule too is definite: "You must not, 0 disciples, show to laymen the miracle of the super-normal powers. He who does this is gu
ilty of an offence of wrongdoing." The individual is put on one side: "In truth, the noble sons declare their higher knowledge in such a manner, that they state the truth without any reference whatsoever to their own person.}{\cf1\super\insrsid11894558 "}
{\cf1\insrsid11894558 '34 "Why is this?}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 -says the Budd
ha to one who has eagerly waited for a long time to see him--"He who sees the law sees me and he who sees me sees the law. In truth, by seeing the law I am seen and by seeing me the law is seen.}{\cf1\super\insrsid11894558 "35}{\cf1\insrsid11894558 
 Being himself awakened. the Buddha wishes only to encourag
e an awakening in those who are capable of it: an awakening, in the first place, of a sense of dignity and of vocation, and in the second, of intellectual intuition. A man who is incapable of intuition, it is said, cannot approve.36 The noble miracle "con
forming to the Aryan nature" (ariya-iddhi) as opposed to prodigies based on extranormal phenomena, and considered to be non-Aryan }{\i\cf1\insrsid11894558 (anariya-iddhi) }{\cf1\insrsid11894558 
is concerned with this very point. The "miracle of the teaching" stirs the faculty of discernment and furnishes
 a new and accurate measure of all values;" the most typical of the canonical expressions for this is: '"There is this'-he understands-'There is the common and there is the excellent, and there is a higher escape beyond this perception of the senses. }{
\cf1\super\insrsid11894558 "'38 }{\cf1\insrsid11894558 Here is a characteristic passage describing the awakening of intuition: "His the disciple's] heart suddenly feels pervaded with sacred enthusiasm and his whole mind is re\-
vealed pure, clear, shining as the luminous disc of the moon: and the truth appears t
o him in its completeness.'" This is the foundation of the only "faith," of the only "right confidence" considered by the order of the Aryans, "an active confidence, rooted in insight, firm"; a confidence that "no penitent or priest, no god or devil, no a
ngel nor anyone else in the world can destroy.}{\cf1\super\insrsid11894558 "41'}{\cf1\insrsid11894558 
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 Perhaps it is worth briefly discussing a final point. The fact that the Buddha, normally, does not appear in the P\'e2
li texts as a supernatural being descended to
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 33 }{\cf1\insrsid11894558 Vinaya.2.112.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 34.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls14\pnrnot0\pndec\pnstart34\pnindent360 {\pntxta .}}
\faauto\ls14\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt., 6.49.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 35.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls14\pnrnot0\pndec\pnstart34\pnindent360 {\pntxta .}}
\faauto\ls14\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samyatt., 22.87.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 36.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls14\pnrnot0\pndec\pnstart34\pnindent360 {\pntxta .}}
\faauto\ls14\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., 95.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 37.\tab}}\pard \ql \li72\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls14\pnrnot0\pndec\pnstart34\pnindent360 {\pntxta .}}\faauto\ls14\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Digha, }{\cf1\insrsid11894558 113-S.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 38.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls14\pnrnot0\pndec\pnstart34\pnindent360 {\pntxta .}}
\faauto\ls14\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., 7.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 39.\tab}}\pard \ql \li72\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls14\pnrnot0\pndec\pnstart34\pnindent360 {\pntxta .}}\faauto\ls14\rin0\lin72\itap0\pararsid11894558 {
\f113\cf1\insrsid11894558 Mah\'e2parinirv., }{\i\cf1\insrsid11894558 52-56.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 40.\tab}}\pard \ql \li72\ri0\sb36\sl-156\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls14\pnrnot0\pndec\pnstart34\pnindent360 {\pntxta .}}
\faauto\ls14\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh.. 47.
\par }\pard \ql \li3384\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin3384\itap0 {\cf1\insrsid11894558 19
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sa2952\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 earth to broadcast a }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 revelation,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 but as a man who expounds a truth that he himself has seen and who indicates a path that he himself has trodden, as a man who, having himself crossed by his own unaided efforts" to the other bank of the river, helps others fo cross over}{
\cf1\super\insrsid11894558 42}{\cf1\insrsid11894558 -this fact must not lead us to make the figure of the Buddha too human. Even if we omit the Bodhisatta theory that so often suffers from infiltra\-tion of fabu
lous elements and that only came into being at a later period, the concept in the early texts of what is known as }{\i\cf1\insrsid11894558 kolankola }{\cf1\insrsid11894558 
makes us seek in the Buddha the reemergence of a luminous principle already kindled in preceding generations: this is an idea that agrees perfectly with what we are about to say on the historical sig\-
nificance of the Buddhist Doctrine of Awakening. In any ease, whatever his ante\-cedents, it is extremely difficult to draw a line between what is human and what is not, when we are dealing
 with a being who has inwardly attained deathlessness (amata) and who is presented as the living incarnation of a l}{\f113\cf1\insrsid11894558 aw hound up with that which is transcendental and that can be "confined" by nothing-apariy\'e2
-panna. The question of race comes in heree, too. If a being feels himself remote from metaphysi\-cal reality, then he will imagine any strength that he may acquire as}{\cf1\insrsid11894558  a "grace,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 knowledge will appear as "revelation" in its accepted meaning in the West since the time of the Hebrew prophets, and the announcer of a law may assume for him "di-vine" proportions rather than be justly regarded as one who has destroyed ignoran
ce and who has become "awakened." This separation from metaphysical reality masks the dignity and the spiritual level of a teaching and wraps the person of the teacher himself in an impenetrable fog. One thing is certain: ideas of "revelations" and of men
-gods can only sound foreign to an Aryan sspirit and fo a "noble son" }{\i\cf1\insrsid11894558 (kula-putta), }{\cf1\insrsid11894558 
particularly in periods when the mind of humanity had not yet entirely lost the memory of its own origins. This introduces us to the next chapter, where we shall say some-thi
ng of the meaning and of the function of the doctrine of Prince Siddhattha in the general setting of the ancient Indo-Aryan world.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 41.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls15\pnrnot0\pndec\pnstart41\pnindent360 {\pntxta .}}\faauto\ls15\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid . 26.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 42.\tab}}\pard \ql \li0\ri0\sb36\sa72\sl-144\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls15\pnrnot0\pndec\pnstart41\pnindent360 {\pntxta .}}
\faauto\ls15\rin0\lin0\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Suttanip\'e2t\'e2. }{\cf1\insrsid11894558 3, 6.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 20
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 3
\par }\pard \qc \li0\ri0\sb1224\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The Historical Context\line of the Doctrine of Awakening
\par }\pard \qj \li0\ri0\sb900\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
First. a word about method. From the "traditional" point of view fhat we follow in this work, the great historical traditions are to be considered neither as "original" nor as arbi
trary. In every tradition worthy of the name, elements are always present, in one form or another, of a "knowledge" that, being rooted in a superindividual reality, is objective. Furthermore, each tradition contains its own special mode of interpreta\-
tion 
and cannot be considered as arbitrary or as proceeding from extrinsic or purely human factors. This particular element tends to vary with the prevailing historical and spiritual climate; and we can find in it the reason for the existence of certain formul
ations, adaptations, or limitations of the one knowledge-and the nonexist\-ence of others. No one individual, suddenly, and as if inspired haphazardly by some outside agency, ever proclaimed the theory of the }{\i\f113\cf1\insrsid11894558 \'e2tm\'e2, }{
\f113\cf1\insrsid11894558 for example, or invented nirv\'e2na or the Isl}{\cf1\insrsid11894558 
amic theories. On the contrary, all traditions or doctrines obey, even without seeming to do so, a profound logic--discoverable by means of an adequate metaphysical interpretation of history. Accordingly, this shall be our standpoint when we deal with the
se aspects of Buddhism: this is also why we consider that critic to be fundamentally mistaken who tries at all costs to pin the label }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
original" on Buddhism or, indeed, on any great tradition. and who argues that "otherwise" such a tradition would in no way
 differ from others. A difference there is, as there is also an element in common with what has gone before; but both are determined-as we have said-by objective reasons, even though they may not always have been seen clearly by the individual exponents o
f particular historical trends.
\par }\pard \ql \li0\ri0\sa216\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 \tab Having said this, we must go back to the pre-Buddhist Indo-Aryan traditions in\line 
order to find the precise implications of the Buddhist doctrine, and in them we must\line distinguish between two fundamental phases: the Vedic and th}{\f113\cf1\insrsid11894558 e Br\'e2hmana }{\i\cf1\insrsid11894558 Upanisad.\line \tab }{
\cf1\insrsid11894558 With regard to the Vedas. which constitute the essential foundation of the entire
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 21
\par }\pard \qc \li0\ri72\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 tradition in question, it would not be correct to talk either of "religion" or of "philoso\-phy." To begin with, the term veda-from the root vid, wh
ich is equivalent to the, Greek id (whence we have, for example. cant) and which means "I see," "I have seen"}{\cf1\super\insrsid11894558 -}{\cf1\insrsid11894558 refers to a doctrine based not on faith or "revelation," but on a higher knowl\-
edge attained through a process of seeing. The Vedas were "seen": they were seen by the }{\i\cf1\insrsid11894558 rshi, }{\cf1\insrsid11894558 by the "seers}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 of the earliest times. Throughout the tradition their es\-sence has never been regarded as a "faith}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  but rather as a "sacred science.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Thus it is frivolous to see in the Vedas, as many people do, the expression of a
 "purely naturalistic religion." As in other great systems, impurities may be present, particularly where foreign matter has crept in, and very noticeably, for example, in the }{\i\f113\cf1\insrsid11894558 Atharva Ved\'e2. }{\cf1\insrsid11894558 
But what the essential and most ancient part of the Vedas reflects is a cosmic stage of the Indo-Aryan spirit. t is not a question of theories or of theolo\-
gies, but of hymns containing a magnificent reflection of a consciousness that is still so harnessed to the cosmos and to metaphysical reality that the various "gods"
 of the Vedas are more than religious images; they are projections of the experience of significances and forces directly perceived in man, in nature, or beyond through a cosmic, heroic, and "sacrificial}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558  concept, freely and almost "triumphantly.'
\par Although}{\f113\cf1\insrsid11894558  they were written considerably later. the fundamental thought con\-tained in such epic poems as the Mah\'e2bh\'e2rata goes back to the same epoch. Men, heroes, and divine figures appear side by side; and as Ker\'e9
nyi said when referring to the Olympian-Homeric pha}{\cf1\insrsid11894558 se of the Aryo-Hellenic tradition, men could "see the gods and be seen by them,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 and could "stand with them in the original state of exist\-ence."' The Olympian clement is reflected also in a typical group of Vedic divini\-ties: in Dyaus (from }{\i\cf1\insrsid11894558 div, }{\cf1\insrsid11894558 "to shine}{\f113\cf1\insrsid11894558 
"-a root that is also found in Zeus and Deus), for example, lord of the heavenly light, the origin of splendor, strength, and knowledge; in Varuna, also a symbol of celestial and regal power, and connected with the idea of p\'e2
, that is to say, of the cosmos}{\f109\cf1\insrsid11894558 
, of a cosmic order, of a natural and supernatural law; while in Mitra there is, in addition, the idea of a god of the specifically Aryan virtues, truth and fidelity. We also have Surya, the flaming sun from whom, as from the Olympian \'ed\'ef\'ed\'f2
, nothing is hidd}{\cf1\insrsid11894558 
en, who destroys every infirmity and who, in the form of Savitar, is the light that is exalted in the first daily rite of all the Aryan castes as the principle of awakening and intellectual animation: or there is Usas, the dawn, eternally young, who opens
 the way for the sun, who gives life and who is the "token of immortality." In lndra we find the incarnation of the heroic and metaphysical impulse of the first Hyperborean conquerors: lndra is "he, without whom men cannot win,}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  he is the "son of force," the lightning god of war, valor, and victory, the annihi-
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 1.\tab}}\pard \ql \fi-216\li288\ri72\sb288\sl180\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls16\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls16\rin72\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 To some extent we can here refer to what K. Ker\'e9nyi has written on the "sense of festivity" in La }{\i\cf1\insrsid11894558 religione }{\cf1\insrsid11894558 antica }{
\i\cf1\insrsid11894558 nelle }{\cf1\insrsid11894558 sue lin}{\i\cf1\insrsid11894558 ee fondamentali }{\cf1\insrsid11894558 (Boitogna. 1940). chap. 2.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 2.\tab}}\pard \ql \li72\ri0\sb36\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls16\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}\faauto\ls16\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Cf. ibid., chaps. 4 and 5.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 22
\par }\pard \qc \li0\ri0\sb108\sl240\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
lator of the enemies of the Aryans. of the black Dasyu, and, consequently, of all the tortuous and titanic forces that "attempt to climb the heavens"; while at the same time he appears as the consolidator, as "he who has consolidated the world." The sam
e spirit is reflected, in varying degrees, in minor Vedic divinities, even in those tied to the most conditioned forms of existence.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In the Vedas we find that this cosmic experience is evoked through the agency }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
sacrificial action. The sacrifice rite ext
ends human experience into the non-human, and provokes and establishes communion between the two worlds in such a manner that the sacrificer, a figure as austere and majestic as the Roman lamen dialis, assumes the traits of a god on earth }{
\i\f113\cf1\insrsid11894558 (bh\'fb-deva, bh\'fb-su}{\i\cf1\insrsid11894558 ra). As }{\cf1\insrsid11894558 for life after death, the Vedic solution is fully consonant with the oldest Aryo-Hellenic spirit: im\-
ages of obscure hells are almost entirely absent from the most ancient parts of the Vedas; the crisis of death is hardly noticed as such-in the Atharva }{\i\cf1\insrsid11894558 Veda }{\cf1\insrsid11894558 
it is even considered as the effect of a hostile and demoniacal force that, with suitable rites, can be repulsed. The dead pass into an existence of splendor that is also a "return," and in which they once again take up their form: "Having laid a
side all defects, return home: full of splendour unite thyself to [thy] form"3-and again: "We drank the soma [symbol of a sacred enthusiasm], we became immortal, we reached the light."}{\cf1\super\insrsid11894558 4}{\cf1\insrsid11894558 
 The symbolic Vedic rite of "wiping out the tracks," so that the dead will not return among the living, well shows how the idea of reincarnation was almost totally absent in this period; such a possibility was ignored in the light }{
\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 the high degree of heroical, sacrificial, and metaphysical tension belonging to that epoch. T
here is no trace in the Vedas of the later significance of Yama as god of death and hell; rather, he retains the outlines of his Irano-Aryan equivalent, Yima, sun king of the primor\-
dial age: son of the "Sun." Yama is the first of the mortals and he "who first found the road [to the hereafter]";}{\cf1\super\insrsid11894558 5}{\cf1\insrsid11894558 
 thus, broadly speaking, the Vedic "hereafter" is bound up in great measure with the idea of a reintegration of the primordial state.
\par About the tenth century B.C. new developments began: they found expression in the}{\f113\cf1\insrsid11894558  Br\'e2
hmana texts on the one hand, and on the other in the Upanisad texts. Both go hack to the tradition of the Vedas: yet there is a noteworthy change of perspective. We are slowly approaching "philosophy" and "theology."
\par The speculation of the Br\'e2hmana tex}{\cf1\insrsid11894558 
ts rests chiefly on that part of the Vedas that refers to ritual and sacrificial action. Ritual, in all the traditional civilizations, was conceived neither as an empty ceremony nor as a sentimental and, at the same time, formal act of praising and suppli
cating a God, but rather as an operation with real effects, as a process capable not only of establishing contacts with the
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \qj \li144\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls17\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}
\faauto\ls17\rin0\lin144\itap0\pararsid11894558 {\cf1\insrsid11894558 Rg }{\i\cf1\insrsid11894558 Veda. }{\cf1\insrsid11894558 10.t4.8.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \qj \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls17\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}\faauto\ls17\rin0\lin144\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid., 8.48.3.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li144\ri0\sb36\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls17\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}\faauto\ls17\rin0\lin144\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. 10.14.2.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 23
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par rranscendent world, but of imposing itself upon supersensible forces and, thro
ugh their mediation, eventually influencing even the natural forces. As such, ritual pre-supposes not only knowledge of certain laws, but also, and more essentially, the existence of a power. The term }{\i\cf1\insrsid11894558 brahman }{
\f113\cf1\insrsid11894558 (in the neuter, not to be confused with Brahm\'e2 in die masculine, which designates the theistically conceived divinity) origi\-
nally signified this particular energy, this kind of magic power, this fluid or life force, upon which the ritual rests.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 In the Br\'e2}{\cf1\insrsid11894558 
hmana texts this ritual aspect of the Vedic tradition was enlarged and formalized. Ritual became the center of everything and the object of a fastidious science that often became a formalism destitute of any vital content. Oldenberg, referring to the peri
od of Prince Siddhattha, talks in this connection of "an idiotic science knows everything and explains everything, and sits enthroned, satisfied, amongst its extravagant creations.}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
"' This judgment is excessive, but it is not entirely unjustified. In the Buddha's time there existed a caste of }{\i\cf1\insrsid11894558 theologi philosophantes }{\cf1\insrsid11894558 
who administered the remnants of the ancient tradition, trying with all the means in their power to establish a prestige that did not always correspond to their human qualifications or to their r
ace-if not their physical race. which was well eared for by the caste system, at least their spiritual race. We have used the word "theologists" since the concept of brahman in these circles gradually became generalized and, in a manner of speaking, subst
antialized, to such an extent that the }{\i\cf1\insrsid11894558 brahman }{\cf1\insrsid11894558 
finally no longer signified the mysterious force that, fundamentally, only made sense in terms of ritual and magic experience; it came to mean the soul of the world, the supreme force-substance of the universe,
 the substratum, indeterminate in itself, of every be\-ing and of every phenomenon. It thus became an almost theological concept.
\par }{\f113\cf1\insrsid11894558 The Upanisads, on the other hand, concentrated mainly on the doctrine of the \'e2tm\'e2, which largely reflected the original cosmic }{\cf1\insrsid11894558 
and solar sentiment of the earliest Aryan consciousness, insofar as it stressed the reality of the "I" as the superindi\-
vidual, unchanging, and immortal principle of the personality, as opposed to the multiple variety of the phenomena and forces of nature.}{\f113\cf1\insrsid11894558  The \'e2tm\'e2 is defined by }{\i\cf1\insrsid11894558 neti }{\cf1\insrsid11894558 
netj ("not so, not so"), that is to say, by the idea that it does not belong to nature or, more generally, to the conditioned world.
\par }{\f113\cf1\insrsid11894558 In India the speculative current of the Br\'e2hmana and that of the Upanisads gradu\-ally converged; this convergence resulted in the identification of the brahman with the \'e2tm\'e2
: the "I," in its superindividual aspect, and the force-substance of the cosmos be-came one and the same thing. This was a turning point of the greatest importance in the spirit
ual history of the lndo-Aryan civilization. The doctrine of the identity of the \'e2tm\'e2 with the brahman did, in fact, constitute a metaphysical achievement but, at the
\par }\pard \ql \li0\ri0\sb396\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 6. Oldenburg, }{\i\cf1\insrsid11894558 Buddha. }{\cf1\insrsid11894558 p. 21
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 24
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl480\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 same time, it initiated a process of breaking up and of spiritual dissolution. This pro\-
cess was bound to take place as shadows began to cloud the luminosity of the original heroic and cosmic experience of Vedic man and as foreign influences gained ground.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Originally the doctrine of the Upanisads was considered as "secret,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  as a knowl\-
edge to be transmitted only to the few-the term }{\i\f113\cf1\insrsid11894558 Up\'e2nisad }{\f113\cf1\insrsid11894558 
itself conveyed this idea. But in point of fact the philosophical and speculative tendencies became uppermost. This resulted in divergencies of opinion even in the oldest Upanisad-the Ch\'e2ndogya-and the }{\i\f113\cf1\insrsid11894558 Brhad\'e2rany\'e2
ka Up\'e2nisad-as }{\cf1\insrsid11894558 to the plane of consciousness to be used as the reference point for the doctrine. Is the }{\i\f113\cf1\insrsid11894558 \'e2tm\'e2 }{\cf1\insrsid11894558 
object of immediate experience or is it not? t is both one and the other at the same time. Its substantial identity with the "I" of the individual is affirmed but, at the same time, we often see the unity of the individual with the }{
\i\f113\cf1\insrsid11894558 \'e2tm\'e2-brahman }{\cf1\insrsid11894558 
postponed till after death; and not only this, but conditions are postulated under which it will happen. and the case is considered in which the "1," or rather the elements of the person. may 
not leave the cycle of finite and mortal existences. n the ancient Upanisads, in fact, no precise solution is ever reached of the problem of the actual relationship existing between the individual "1}{\cf1\super\insrsid11894558 "}{
\f113\cf1\insrsid11894558  of which everyone can talk, and the \'e2tm\'e2-brahman. We do
 not consider that this was accidental: it was a circumstance that corresponded to an al-ready uncertain state of consciousness, to the fact that, while for the adepts of the "secret doctrine" the "I" could be equated effectively with the \'e2tm\'e2
, for the general consciousness the \'e2tm\'e2 was becoming a simple speculative concept, an almost theo\-logical assumption, since the original spiritual level was beginning to be lost.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Furthermore, the danger of pantheistic confusions showed itself. This danger did not exis
t in theory since, in the Upanisads, following the Vedic concept, the supreme principle was not only conceived as the substance of the world and of all beings, but also as that which transcends them "by three quarters," existing as "the immortal in the he
avens."' n the same Upanisads, however, prominence is also given to the identity of the }{\i\f113\cf1\insrsid11894558 \'e2tm\'e2-brahman }{\f113\cf1\insrsid11894558 with elements of all kinds in the naturalis\-
tic world, so that the practical possibility of a pantheistic deviation encouraged by the assimilation of the \'e2tm\'e2 with the }{\i\cf1\insrsid11894558 brahman }{\cf1\insrsid11894558 was real: particularly so. if we take into account the process of m
an's gradual regression, of which we can find evidence in the teaching of all traditions, including the ndo-Aryan, where the theory of the four }{\i\cf1\insrsid11894558 yuga }{\cf1\insrsid11894558 
corresponds exactly to the classical theory of the four ages and of man's descent to the last of them, the Iron Age, equivalent to the "Dark Age" (}{\f113\cf1\insrsid11894558 k\'e2
li-yuga) of the Indo-Aryans. If, during the period of these speculations, the original cosmic and uranic consciousness of the Vedic origins had already suffered in this way a certain overclouding, then the formulation of the theory of the identity of the 
\'e2tm\'e2 with the
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li360\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\i\cf1\insrsid11894558 Rg Veda. }{\cf1\insrsid11894558 10.903; }{\i\f113\cf1\insrsid11894558 Ch\'e2ndogya }{\cf1\insrsid11894558 Upanisad. 3.t2.6.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 25
\par }\pard \qc \li0\ri0\sl516\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sb180\sl264\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
brahman provided a dangerous incentive toward evasion. toward a confused self-identificafion with the spirituality of everything. at the very moment when a particu\-larly energetic reaction by
 way of a tendency toward concentration. detachment, and awakening was needed.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
Altogether, the germs of decadence. which were already showing themselves in the post-Vedic period and which were to become quite evident in the Buddha's day (sixth century B.C.
), are as follows above all, a stereotyped ritualism: then the demon of speculation. whose effect was that what ought to have remained "secret doctrine." upanisad, rahasya. became partly rationalized, with the result that there eventually appealed a tumul
t
uous crowd of divergent theories, sects, and schools, which the Buddhist texts often vividly describe.' In the thud place, we find a "religious" transformation of many divinities who in the Vedic period were as we have said simply cosmically transfigured 
states }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 consciousness; these have now be-come objects of popular cults.}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
 We have already spoken of the pantheistic danger. In addition to these points we have yet to consider the effect of foreign. non-Aryan influences, to which we believe are attributabl
e in no small degree the formation and diffusion of the theory of reincarnation.
\par As we have said, there is no trace of this theory in the early Vedic period: this }{\i\cf1\insrsid11894558 is }{\cf1\insrsid11894558 because it is quite incompatible with an Olympian and heroic vision of the world, be\-ing a
s it is a "truth" of non-Aryan races that are tellurically and matriarchally adjusted in outlook. Reincarnation in fact, is conceivable only by one who feels himself to be a "son of the earth." }{\i\cf1\insrsid11894558 who has }{\cf1\insrsid11894558 
no knowledge of a reality transcending the naturalistic order, bound as he is to a}{\i\cf1\insrsid11894558  }{\cf1\insrsid11894558 female-maternal divinity found alike in the pre-Aryan Medi\-
terranean world, and in the pre Aryan Hindu civilization. such as the Dravidian and Kosalian. Into the source from which as an ephemeral being he has stoning. the indi\-
vidual. when he dies, must return, only to reappear in fresh terrestrial truths. in an ines\-
capable and interminable cycle. This is the ultimate sense of the theory of reincarnation, a theory that begins to infiltrate as early as the period of Upanisad speculations; it gives place gradually to mixed forms that we can use as }{
\i\cf1\insrsid11894558 a }{\cf1\insrsid11894558 measure, of the change in the original Aryan consciousness to which we have referred.
\par While in the Vedas only a single fate after death is considered, as in ancient Hellas, in the Brahmana texts the theory of the double way already appears: "[Only] he who knows and practices ritual action rises again in life and obtains immortal life:

\par }\pard \qj \li0\ri0\sb396\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 8. Cf. Digh}{\i\cf1\insrsid11894558 a, 1.1.29 ff.; Suttanipata, }{\cf1\insrsid11894558 4.12, 13.}{\i\cf1\insrsid11894558 
\par }\pard \qj \fi-216\li216\ri0\sa72\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin216\itap0 {\cf1\insrsid11894558 9. It is essentially of these gods that we must think 
when we see them assume, in Buddhist texts, quite modest and subordinate parts, transforming themselves sometimes almost into quasi disciples who receive revelation of the doctrine from the Buddha. We are dealing, that is, with the degradation of the anci
ent gods: and the doctrine revealed by the Awakened One corresponds, basically, with what they once signified, but which at this period, had been forgotten.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 2ti
\par }\pard \qc \li0\ri0\sl480\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sb180\sl264\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 fhe others }{\i\cf1\insrsid11894558 who }{\cf1\insrsid11894558 neither know nor practise ritual action will continue to be born anew, as nouris
hment for death."}{\cf1\super\insrsid11894558 10}{\cf1\insrsid11894558  In the Upanisads, however, a}{\i\cf1\insrsid11894558 s }{\cf1\insrsid11894558 
the relationship between the real "I" and the atma oscillates, so does their teaching of what happens after death They speak of}{\i\cf1\insrsid11894558  the }{\cf1\insrsid11894558 "dyke, beyond which even night becomes day, sine the world of the b}{
\i\cf1\insrsid11894558 rahman is }{\cf1\insrsid11894558 unchangeable light"; a dyke constituted by the atma against which neither decay, nor death, nor pain, nor good action. nor bad action can prevail.11 They speak of the "way of the gods" }{
\i\cf1\insrsid11894558 (deva-yana) }{\cf1\insrsid11894558 that }{\i\cf1\insrsid11894558 leads one after }{\cf1\insrsid11894558 death to the unconditioned whence "there is no return.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 But at the same time another road is considered. the pitr-yana, along which "one returns,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  the individual }{\i\cf1\insrsid11894558 after }{\cf1\insrsid11894558 death be\-ing little by little "sacrificed
}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  to various divinities for whom he becomes "food.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  finally to reappear on the earth12}{\cf1\super\insrsid11894558  }{\cf1\insrsid11894558 In the }{
\i\cf1\insrsid11894558 oldest }{\cf1\insrsid11894558 texts the possibility of a liberation is not considered for those who go an this second road }{\i\cf1\insrsid11894558 they }{\cf1\insrsid11894558 speak instead of the "causal law.}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 the }{\i\cf1\insrsid11894558 karma, }{\cf1\insrsid11894558 which determines a man's subsequent existence co the basis of what he }{
\i\cf1\insrsid11894558 hits }{\cf1\insrsid11894558 done in the pre
ceding one. We have now arrived at what we shall call fhe samsaric consciousness (from samsara). which is the keystone of the Buddhist vision of life: the secret knowledge. confided privately by the wise }{\i\cf1\insrsid11894558 Yajnavalkya to }{
\cf1\insrsid11894558 the king Artabhaga, is that after death the individual elements of man dissolve in the corresponding cosmic elements including the at}{\i\cf1\insrsid11894558 ma, }{\cf1\insrsid11894558 which returns to the "efher," and that which }{
\i\cf1\insrsid11894558 is }{\cf1\insrsid11894558 left }{\i\cf1\insrsid11894558 is }{\cf1\insrsid11894558 only the karma. that is, the action, the impersonal fume, bound to the life of one being, that will goon to determine a new heirs)'
\par }\pard \qj \fi360\li0\ri72\sl264\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 In all nits can he seen, then, }{\i\cf1\insrsid11894558 more }{\cf1\insrsid11894558 fhan just the effect of "free}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558  metaphysical speculation: it is, rather, a sign of a consciousness that begins to consider itself }{\i\cf1\insrsid11894558 terres\-}{\cf1\insrsid11894558 trial or. at the most. pantheistically (cosmic, and 
that now centers itself on that part of the human being that may really be concerned with death and rebirth and indefinite wandering across various forms }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
conditioned existence': we say "various" since the horizons gradually widened and it was even thought that }{\i\cf1\insrsid11894558 one might }{\cf1\insrsid11894558 
re-arise in this or that world of gods, according to one's actions In any case, in the epoch in which Buddhism appeared the theories of reincarnation and of transmigration were al-ready an integral pan of the ideas acquired by the predomi
nant mentality. Some times, and even in the Upanisads, different outlooks became indiscriminately com\-
bined so that on the one side was conceived an atma that, although divorced from any concrete experience. was supposed to be permanently and intangibly present in evetyone. and on the other side there was the interminable wandering of man in various lives

\par }\pard \ql \li360\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 It is on fhese lines that practical and realistic currents gradually established
\par }\pard \ql \li0\ri0\sb252\sl192\slmult0\nowidctlpar\tx0\tx1872\faauto\rin0\lin0\itap0 {\cf1\sub\insrsid11894558 10 Satapatha Brahmana, 10.4.3,10.
\par 11. Chandogya upanisad, 8.4.1-2.
\par 12. Ibid., 3-10; Brhadaranyaka Upanisad, 6.2.9-16.
\par 13. Brhadaranyaka Upanisad, 3.2.13..}{\cf1\insrsid11894558 
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 27
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 themselves }{\f113\cf1\insrsid11894558 in opposition to the speculative currents. We can include S\'e2
mkhya, which opposed to the pantheistic danger a rigid dualism and in which the reality of the "I" or \'e2tm\'e2-called here purus\'e2-as the supernatural, intangible, and unalterable prin\-ciple is opposed
 to all the forms, forces, and phenomena of a natural and material order. But more important in this respect are the trends of yoga. Based both on S\'e2mkhya and on ascetic tendencies already coming to the fore in opposition to ritu\-
alistic and speculative Br}{\cf1\insrsid11894558 ahmanism, these recognized more or less explicitly the new state of affairs, which was that in speaking of "l" one could no longer concretely understand the }{\i\f113\cf1\insrsid11894558 \'e2tm\'e2, }{
\cf1\insrsid11894558 the unconditioned principle; that it appeared no longer as direct consciousness; and that the}{\f113\cf1\insrsid11894558 refore, apart from speculation, it could only be consid\-
ered as an end, as the limit of a process of reintegration with action as its basis. As the immediate real datum there was substituted instead what we call "sams\'e2ric" consciousness and existence, cons}{\cf1\insrsid11894558 
ciousness bound to the "current}{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558 -and the tennam sams\'e2ra (which thus only makes a relatively late appearance) means precisely "cur\-rent}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
-it is the current of becoming.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 it is not out of place to consider another point. The }{\i\f113\cf1\insrsid11894558 br\'e2hmana }{\cf1\insrsid11894558 caste is habitually though
t of in the West as a "sacerdotal}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 caste. This is true only up to a certain point. In the Vedic origins the type of Brahman or "sacrificer" bears little resemblance to that of the "priest" as our contemporaries think of him: he was, rather, a figure both v
irile and awful and, as we have said, a kind of visible incarnation in the human world of the superhuman (b}{\i\cf1\insrsid11894558 hu-deva). }{\f113\cf1\insrsid11894558 
Furthermore, we often find in the early texts a point where the distinction between the br\'e2hman-the "sacerdotal" caste-and the k}{\cf1\sub\insrsid11894558 s}{\f113\cf1\insrsid11894558 atram or r\'e2}{\cf1\sub\insrsid11894558 j}{\cf1\insrsid11894558 
am-the warrior or regal caste-did not exist; a feature that we see in the earliest stages of all traditional civili
zations, including the Greek, Roman, and German. The two types only began to differ in a later period, this being another aspect of the process of regression that we have mentioned. Besides, there are many who maintain that in Aryan India the doctrine of 
t}{\f113\cf1\insrsid11894558 he \'e2tm\'e2 was originally confuted almost exclusively to the warrior caste, and that the doctrine of brahman as an undif\-
ferentiated cosmic force was formulated mainly by the sacerdotal caste. There is probably some truth in this view. In any case, it is a fa}{\cf1\insrsid11894558 
ct that in many texts we see a king or a ksatriya (a member of the warrior nobility) vying in knowledge with and sometimes even instructing members of the Brahman caste; and that, according to tradition, primordial knowledge was handed down. starting from
 }{\f113\cf1\insrsid11894558 iksv\'e2ku, in regal succession;}{\cf1\super\insrsid11894558 14}{\cf1\insrsid11894558  the same "solar dynasty}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  }{\i\cf1\insrsid11894558 (surya-varmsa) }{
\cf1\insrsid11894558 that we mentioned in connection with the Buddha's family, also figures here, We should have the following picture; in the Indo-Aryan post-Vedic world, while the warrior caste held a mo
re realistic and virile view and put emphasis on the doctrine of the atma as the unchangeable and immortal principle of human personality, the Brahman caste was becoming,
\par }\pard \ql \li0\ri0\sb144\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 14 Cf. Bhagavadgita, 4.1-2.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 28
\par }\pard \qc \li0\ri0\sb72\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 little by Little, "sacerdotal}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  and, instead of facin
g the reality, was moving among ritual and stereotyped exegeses and speculations. Simultaneously, in another way, the character of the first Vedic period was becoming overgrown with a tropical and chaotic vegetation of myths and popular religious images, 
e
ven of semidevotional practices seeking the attainment of this, that, or the other divine "rebirth" on the basis of views on reincarnation and transmigration that, as we have said, had already infiltrated into the less illuminated Indo-Aryan mentalities. 
Leaving yoga apart, it is worth noting that it was the warrior nobility-the ksatram-that furnished the princ}{\f113\cf1\insrsid11894558 i\-pal support not only of the S\'e2
mkhya system, which is regarded as representing a clear reaction against speculative "idealism,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  but also of Jainism, the so-called doc\-
trine of the conquerors (from jina, "conqueror"), which laid emphasis, though with a tendency to extremism, on necessity for ascetic action.
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 All this is necessary for our understanding of the historical place of Buddhism and of the reasons of its most characteristic views.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 From the point of view of universal history, Buddhism arose in a perio
d marked by a crisis running through a whole series of traditional civilizations. This crisis some-times resolved itself positively thanks to opportune reforms and revisions, and some-times negatively with the effect of inducing further phases of regressi
on or spiritual decadence. This period, called by some the "climacteric" of civilization, falls ap\-
proximately between the eighth and the fifth centuries B.C. It is in this period that the doctrines of Lao-tzu and Kung Fu-tzu (Confucius) were taking root in China, repre\-
senting a renewal of elements of the most ancient tradition on the metaphysical plane on the one hand, and on the ethical-social on the other. In the same period it is said that "Zarathustra" appeared, through whom a similar return took place
 in the Persian tradition. And in India the same function was performed by Buddhism, also representing a reaction and, at the same time, a re-elevation. On the other hand, as we have often pointed ouf elsewhere, it seems that in the West processes of deca
\-
dence mainly prevailed. The period of which we are now talking is, in fact, that in which the ancient aristocratic and hieratic Hellas declined; in which the religion of Isis along with other popular and spurious forms of mysticism superseded the solar an
d
 regal Egyptian civilization; it is that in which Israelite prophetism started the most dangerous ferments of corruption and subversion in the Mediterranean world. The only positive counterpart in the West seems in fact to have been Rome, which was born i
n that period and which for a certain cycle was a creation of universal importance, animated in high measure by an Olympian and heroic spirit.15
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 Coming to Buddhism, it was not conceived, as many who unilaterally take the Br\'e2
hman point of view like to claim, as an antitraditional revolution, similar, in its
\par }\pard \ql \fi-216\li216\ri0\sb216\sl204\slmult0\nowidctlpar\tx0\faauto\rin0\lin216\itap0 {\cf1\insrsid11894558 15. On rhis significance of Rome as a "rebirth" of a primordiat Aryan heritage cf. our Revolt Against the }{\i\cf1\insrsid11894558 
Modern World, }{\cf1\insrsid11894558 part 2.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 29
\par }\pard \qc \li0\ri0\sb72\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 own way, to what the Lutheran heresy was to Catholicism;16 and still less as a }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 new}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  doctrine, the result of an isolated speculation that succeeded in taking root. It repre\-sented, rather, a particular adaptation of the original Indo-Aryan tradition, an ad}{\f113\cf1\insrsid11894558 ap
\-tation that kept in mind the prevailing conditions and limited itself accordingly, while freshly and differently formulating preexistent teachings: at the same time Buddhism closely adhered to the ksatriya (in P\'e2
li, khattiya) spirit, the spirit of the w
arrior caste. We have already seen that the Buddha was born of the most ancient Aryan nobility; but this is not the end of the matter, as a text informs us of the particular aversion nourished by his people for the Br\'e2hman caste: }{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 The }{\i\f113\cf1\insrsid11894558 S\'e2kiya" }{\cf1\insrsid11894558 (Skt.: }{\i\f113\cf1\insrsid11894558 S\'e2kiya}{\i\cf1\insrsid11894558 )--we }{\cf1\insrsid11894558 
read17-"do not esteem the priests, they do not respect the priests, they do not honour the priests, they do not venerate the priests, they do not hold the priests of account." The same tendency is maintained by Prince Siddhattha, but with the aim of 
restor\-ing, of reaffirming, the pure will for the unconditioned, to which in the most recent times the "regal" line had often been more faithful than the priestly caste that was already divided within itself.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 There are, besides, many signs that the Buddhist doctrine laid no claim to original\-
ity but regarded itself as being, in a way, universal and having a traditional character in a superior sense. The Buddha himself says, for example: "Thus it is: those who, in times past, were saints, Perfect Awakened On
es, these sublime men also have rightly directed their disciples fo such an end. as now disciples are rightly directly here by me; and those who in future times will he saints, Perfect Awakened Ones, also these sublime men will rightly direct their discip
les, as now disciples are rightly directed here by me."18 The same is repeated in regard to purification of thought, word, and action;1}{\cf1\super\insrsid11894558 9}{\cf1\insrsid11894558 
 it is repeated about tight knowledge of decay and death, of their origin, of their cessation and of the way that leads to their cessation: and it is repeated about the doctrine of the "void" or "emptiness," }{\i\f113\cf1\insrsid11894558 sunnat\'e2,}{
\cf1\super\insrsid11894558 20}{\cf1\insrsid11894558  The}{\i\cf1\insrsid11894558  }{\f113\cf1\insrsid11894558 doctrine and the "divine life" proclaimed by Prince Siddhattha are repeatedly called "timeless," ak\'e2
liko.21 "Ancient saints, Perfecf Awakened Ones" are spoken of;22- and a traditional fheme occurs in connection with a place (here called "the}{\cf1\insrsid11894558  Gorge of the Seer") where a
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 16.\tab}}\pard \qj \fi-216\li216\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls18\pnrnot0\pndec\pnstart16\pnindent360 {\pntxta .}}
\faauto\ls18\rin0\lin216\itap0\pararsid11894558 {\cf1\insrsid11894558 This is the point of view held by R. Guenon, L'Homme et son devenir selon le Vedanta (Paris, 1925), p. 111 ff., with which we cannot-"according to truth"-agree [(English Irans.: }{
\i\cf1\insrsid11894558 Man and His Becoming According }{\cf1\insrsid11894558 to the Vedanta, [London, I945)]. More correct are the views of A. K. Coomaraswamy, H}{\i\cf1\insrsid11894558 induism }{\cf1\insrsid11894558 
and Buddhism (New York, t941). atthough in this hook is apparent the tendency to emphasize onity what in Buddhism is valuabite }{\i\f113\cf1\insrsid11894558 from the br\'e2hmana }{\cf1\insrsid11894558 
standpoint, with disregard of rhe specific functional meaning he possesses as compared to Hindu tradition.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 17.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls18\pnrnot0\pndec\pnstart16\pnindent360 {\pntxta .}}\faauto\ls18\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Digha. 3.}{\cf1\insrsid11894558 1.12.
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 18. }{\i\cf1\insrsid11894558 Majjh., 51.
\par }{\cf1\insrsid11894558 19. Ibid.. 61.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 20.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls19\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}\faauto\ls19\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Samyutt., t2.33.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls19\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}\faauto\ls19\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., 7.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls19\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}\faauto\ls19\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Ibid., 75; cf. 81}{\cf1\insrsid11894558 .
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 30
\par }\pard \qc \li0\ri0\sb108\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sb252\sl264\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 whole series of Paccekabuddhas are
 supposed to have vanished in the past, a series, that is, of beings who, by their own unaided and isolated efforts, have reached the superhuman state and the same perfect awakening as did Prince Siddhattha him-self.23 Those who are "without faith, withou
t devotion, without tradition}{\cf1\super\insrsid11894558 ''24}{\cf1\insrsid11894558  are re\-proached. A repeated saying is: "What for the world of the sages is not, of that I say: 'It is not', and what for the world of sages is, of that I say: 'Ii is.}{
\cf1\super\insrsid11894558 "'25 }{\cf1\insrsid11894558 An interesting point is the mention in a text of "extinction," the aim of the Buddhist ascesis, as something that "leads back to the origins.}{\cf1\super\insrsid11894558 "26}{\cf1\insrsid11894558 
 This is sirpported by the symbolism of a great forest where "an ancient path, a path of men of olden times}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  is discovered. Following it, the Buddha finds a royal c
ity; and he asks that it should be restored." hi another text the significance of this is explained by the Buddha in a most explicit way: "I have seen the ancient path, the path trodden by all the Perfected Awakened Ones of olden times. This is the path I
 follow."}{\cf1\super\insrsid11894558 28}{\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
It is quite clear, then, that in Buddhism we are not dealing with a negation of the principle of spiritual authority but rather with a revolt against a caste that claimed to monopolize this authority while its representatives no longer preserved}{
\f113\cf1\insrsid11894558  its dignity and had lost their qualifications. The Br\'e2hmans, against whom Prince Siddhattha turns, are those who say they know, but who know nothing,}{\cf1\super\insrsid11894558 29}{\cf1\insrsid11894558  who for many genera\-
tions have lost the faculty of direct vision, without which they cannot even say: "Only this is truth, foolishness is the rest,}{\cf1\super\insrsid11894558 "30}{\cf1\insrsid11894558 
 and who now resemble "a file of blind men, in which the first cannot see, the one in the middle cannot see and the last cannot see."}{\cf1\super\insrsid11894558 31}{\cf1\insrsid11894558  Very different from the men of the original period-from the }{
\i\f113\cf1\insrsid11894558 br\'e2hmana }{\cf1\insrsid11894558 who }{\f113\cf1\insrsid11894558 
re-membered the ancient rule, who guarded the door of the senses, who had entirely controlled their impulses, and who were ascetics, rich only in knowledge, inviolable and invincible, made strong by truth (dhamm\'e2
)-were their worldly successors, who were wr}{\cf1\insrsid11894558 apped up in ritualism or intent on vain fasting and who had abandoned the ancient laws.}{\cf1\super\insrsid11894558 32}{\f113\cf1\insrsid11894558 
 Of these "there is not one who has seen Brahm\'e2 face to face," whence it is impossible that "these }{\i\f113\cf1\insrsid11894558 br\'e2hmana, }{\cf1\insrsid11894558 versed in the science of the threefold Vedas,
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 23.\tab}}\pard \ql \li0\ri0\sb432\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls20\pnrnot0\pndec\pnstart23\pnindent360 {\pntxta .}}
\faauto\ls20\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 116: cf. 123.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls20\pnrnot0\pndec\pnstart23\pnindent360 {\pntxta .}}\faauto\ls20\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. 102.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 25.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls20\pnrnot0\pndec\pnstart23\pnindent360 {\pntxta .}}\faauto\ls20\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Samyutt., }{\cf1\insrsid11894558 22.94.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 26.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls20\pnrnot0\pndec\pnstart23\pnindent360 {\pntxta .}}\faauto\ls20\rin0\lin0\itap0\pararsid11894558 
{\i\f113\cf1\insrsid11894558 Mah\'e2parinirv., }{\cf1\insrsid11894558 52-53 (this is the Chinese version of the rexr, however).
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 27.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls20\pnrnot0\pndec\pnstart23\pnindent360 {\pntxta .}}\faauto\ls20\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Samyutt., 12.65.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 26. }{\cf1\insrsid11894558 Ibid.. }{\i\cf1\insrsid11894558 3.t06. It is interesting that }{\cf1\insrsid11894558 according to }{\i\cf1\insrsid11894558 the }{
\cf1\insrsid11894558 myth, Buddba attained the }{\i\cf1\insrsid11894558 awakening }{\cf1\insrsid11894558 under }{\i\cf1\insrsid11894558 the }{\cf1\insrsid11894558 Tree }{\i\cf1\insrsid11894558 of
\par }\pard \ql \li288\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin288\itap0 {\cf1\insrsid11894558 Life placed in the naveit of the earth where aitso aitit the previous Buddhas reached transcendent knowi}{\i\cf1\insrsid11894558 tedge. }{
\cf1\insrsid11894558 This }{\i\cf1\insrsid11894558 is  a }{\cf1\insrsid11894558 reference }{\i\cf1\insrsid11894558 to th}{\cf1\insrsid11894558 e }{\i\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 Center }{\i\cf1\insrsid11894558 of the }{
\cf1\insrsid11894558 Woritd}{\i\cf1\super\insrsid11894558 ,"}{\cf1\insrsid11894558  which }{\i\cf1\insrsid11894558 is to }{\cf1\insrsid11894558 be considered, }{\i\cf1\insrsid11894558 in its way, as a chrism }{\cf1\insrsid11894558 
of traditinnaitity and initiatic of orthodoxy whenever  a contact with the origins was restored.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 29.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls21\pnrnot0\pndec\pnstart29\pnindent360 {\pntxta .}}\faauto\ls21\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., 93.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 30.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls21\pnrnot0\pndec\pnstart29\pnindent360 {\pntxta .}}\faauto\ls21\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. }{\i\cf1\insrsid11894558 95,
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 3I. }{\i\cf1\insrsid11894558 Digha, }{\cf1\insrsid11894558 13.15; }{\i\cf1\insrsid11894558 Majjh..95; 99.
\par }\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 32. Suttanip\'e2ta. 2.7.1-16.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 31
\par }\pard \qc \li0\ri0\sb72\sl240\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
are capable of indicating the way to a state of companionship with that which they neither know nor have seen."" The Buddha is opposed to one who knows "only by hearsay," to one who knows "the truth only by repetition, and who, with this tradi\-
tionally heard truth, as a coffer handed down from hand to hand, transmits the doc\-trine," the integrity of which, however, it is impossible to guarantee in such circum\-stances:" A distinction is therefore made between the ascetics and 
Brahmans who "only by their own creed profess to have reached the highest perfection }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 knowl\-
edge of the world: such are the reasoners and the disputers," and other ascetics and Brahmans who, "in things never before heard, recognise clearly in themselves the fruth, and profess to have reached the highest perfection of knowledge of the world."

\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
It is to these latter that Prince Siddhattha claims to belong, and this is the type that he indicates to his disciples:35 "only when he knows does he say that he knows, only when he has seen does he}{\f113\cf1\insrsid11894558 
 say that he has seen."36 Regarded from this stand-point Buddhism does not deny the concept of br\'e2hmana; on the contrary the texts use the word frequently and call the ascetic life }{\i\cf1\insrsid11894558 brahmacariya, }{\cf1\insrsid11894558 
their intention being sim\-ply to indicate the fundamental qualities in virtue }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 which the dignity of the true }{\i\f113\cf1\insrsid11894558 br\'e2hmana }{\cf1\insrsid11894558 can be confirmed}{
\cf1\super\insrsid11894558 .37}{\cf1\insrsid11894558 
\par Here, with the aim being essentially one of reintegration, the qualities of the true }{\i\f113\cf1\insrsid11894558 br\'e2hmana }{\cf1\insrsid11894558 and of the ascetic become identified. These notions had previously been distinct, p}{
\f113\cf1\insrsid11894558 articularly when the Asrama teaching of the Aryan code, according to which a man of Br\'e2hman caste was obliged to graduate to a completely detached life, }{\i\f113\cf1\insrsid11894558 v\'e2naprashta or yati, }{
\cf1\insrsid11894558 had practically and with but few exceptions disappeared. By understanding this poi
nt we can also understand the Buddha's true attitude to the problem of caste. Even in the preceding tradition ascetic achievement had been considered as above all caste and free from obligations to any of them. This is the Buddha's point of view, expresse
d in a. simile: as one who desires fire does not ask the type of wood that in fact produces it, so from any caste may arise an ascetic or an Awakened One.}{\cf1\super\insrsid11894558 38}{\cf1\insrsid11894558 
 The castes appeared to Prince Siddhattha, as they did to every traditional mind, as perfectly natura
l and furthermore, justified transcendentally, since in following the doctrine of the Upanisads he understood that birth in one caste or another and inequality in general were not accidental but the effect of a particular preceding action. This he was nev
er concerned with upsetting the caste system on the ethnic, political, or social plane; on the contrary, it is laid down that a man should not omit any of the obligations inherent in his station in life,39 and it is never said that
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 35.\tab}}\pard \ql \li0\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls22\pnrnot0\pndec\pnstart35\pnindent360 {\pntxta .}}
\faauto\ls22\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 100.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 36.\tab}}\pard \ql \li0\ri0\sl180\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls22\pnrnot0\pndec\pnstart35\pnindent360 {\pntxta .}}\faauto\ls22\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. }{\i\cf1\insrsid11894558 77.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 37.\tab}}\pard \ql \li0\ri0\sl180\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls22\pnrnot0\pndec\pnstart35\pnindent360 {\pntxta .}}\faauto\ls22\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid\'84 48: }{\i\cf1\insrsid11894558 Dhammapada, 383 ff.: }{\f113\cf1\insrsid11894558 Suttanip\'e2ta, 3.4. passim; 9.27. passim; t.7.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 38.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls22\pnrnot0\pndec\pnstart35\pnindent360 {\pntxta .}}\faauto\ls22\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh. }{\cf1\insrsid11894558 93: 90.
\par }\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 39, Mah\'e2parinirv., 6-11.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 32
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 a servant-sudda (Skt.: sudra)-or a vessa (Skt.: }{\i\cf1\insrsid11894558 vaisya) }{\cf1\insrsid11894558 
should not obey higher Aryan castes. The problem only concerns the spiritual ap
ex of the Aryan hierarchy, where historical conditions required discrimination and revision of the matter: it was necessary that the "lists" should be reviewed and reconstructed, with the traditional dignities being considered real only on "the merits }{
\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 t}{\f113\cf1\insrsid11894558 he individual cases."40 The decisive point was the identification of the true Br\'e2
hman with the ascetic and, thence, the emphasis placed on what in fact is evidenced by action. Thus the principle was proclaimed: "Not by caste is one a pariah, not by caste is one a br\'e2hmana; by actions is one a pariah, by actions is one a br\'e2hm
\'e2na.}{\cf1\super\insrsid11894558 "41}{\cf1\insrsid11894558  In respect of the "flame that is sustained by virtue, and lighted by training," as in respect of liberation, the four castes are equal.4}{\cf1\super\insrsid11894558 2}{\cf1\insrsid11894558 
 And again: as it is not to }{\i\cf1\insrsid11894558 he }{\cf1\insrsid11894558 expected in answer to a man's invocations, prayers, and praises, so it is not to be expected that the }{\i\f113\cf1\insrsid11894558 br\'e2hmana }{\cf1\insrsid11894558 
who, al-though they are instructed in the triple Veda yet "omit the practise of those qualities that make a man a true }{\i\f113\cf1\insrsid11894558 br\'e2hmana }{\cf1\insrsid11894558 can, by calling upon ndira}{\f113\cf1\insrsid11894558 
, Soma, Varuna and other gods, acquire those qualities that really make a man a non-br\'e2hmana."}{\cf1\super\insrsid11894558 43}{\f113\cf1\insrsid11894558 
 If they have not destroyed desire for the five stems of sense experience, they can as little expect to unite themselves after death with Brahm\'e2 as a man, swimm
ing, can expect to reach the other bank with his arms tied to his body.44 To unite himself with Brahm\'e2 a man must develop in himself qualities similar to Brahm\'e2.}{\cf1\super\insrsid11894558 45}{\f113\cf1\insrsid11894558 
 This, however, in no way prevents the consideration in the texts of the ideal br\'e2hmana, in w}{\cf1\insrsid11894558 hom the purity of the Aryan lineage is joined with qualities which make him like a god or a divine being;}{\cf1\super\insrsid11894558 46
}{\cf1\insrsid11894558  and the texts even go so far as to reprove the contemporary Brahmans not only for their desertion of ancient customs and for their interest in gold 
and riches, but also for their betrayal of the laws of marriage within the caste, for they are accused of frequenting non-Brahman women at all times from mere desire "like dogs."}{\cf1\super\insrsid11894558 47}{\cf1\insrsid11894558 
 The general principle of any right hierarchy is confirmed with these words: "In serving a man, if for this service one becomes worse, not better, this man, I say, one ought not to serve. In ser}{\cf1\super\insrsid11894558 v}{\cf1\insrsid11894558 
ing a man, on the other hand, if for this service one becomes better, not worse, this man. I say, one ought to serve"48
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 This shows that there is no question here of equalitarian subversion under }{\i\cf1\insrsid11894558 spiri\-}{\cf1\insrsid11894558 
tual pretexts, but of rectification and operation of the existing hierarchy. Prince
\par }\pard \ql \li0\ri0\sb396\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 40. Majjh., 84.
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 4t Suttanipatu, 1.7.2t
\par 42 }{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 90.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 43.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls23\pnrnot0\pndec\pnstart43\pnindent360 {\pntxta .}}\faauto\ls23\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Digha.13.24-25.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 44.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls23\pnrnot0\pndec\pnstart43\pnindent360 {\pntxta .}}\faauto\ls23\rin0\lin0\itap0\pararsid11894558 {
\f113\cf1\insrsid11894558 Ibid. 13.26, 28; Suttanip\'e2ta, 2.2.11 .}{\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 45.\tab}}\pard \ql \li0\ri5400\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls23\pnrnot0\pndec\pnstart43\pnindent360 {\pntxta .}}\faauto\ls23\rin5400\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Digha, }{\cf1\insrsid11894558 13.33 }{\i\cf1\insrsid11894558 38. 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 46.\tab}}\pard \ql \li0\ri5400\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls23\pnrnot0\pndec\pnstart43\pnindent360 {\pntxta .}}\faauto\ls23\rin5400\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 46. Angutt., 5.t92.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 47.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls24\pnrnot0\pndec\pnstart47\pnindent360 {\pntxta .}}\faauto\ls24\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 5.191 (vol. 3, p 22t f.).
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 48.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls24\pnrnot0\pndec\pnstart47\pnindent360 {\pntxta .}}\faauto\ls24\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh., 96.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 33
\par }\pard \qc \li0\ri0\sb72\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
Siddhattha has so little sympathy for the masses that in one of the oldest texts he speaks of the "common crowd" as a "heap of rubbish," where there takes place the miraculous flowering of the Awakened One.}{\cf1\super\insrsid11894558 49}{
\cf1\insrsid11894558  Beyond the ancient division into castes, Buddhism affirms another that, deeper and more intimate, }{\i\cf1\insrsid11894558 mutatis mutandis, }{\f113\cf1\insrsid11894558 
is not unlike the one that originally existed between the Aryans, those "twice-born" (dv\'eeja) and o}{\cf1\insrsid11894558 ther beings! on one side stand the Ariya and the "noble sons moved by confi\-
dence," to whom the Doctrine of Awakening is accessible; on the other, "the com\-mon men, without understanding for what is saintly, remote from the saintly doc\-trine, not accessibl
e to the saintly doctrine; without understanding for what is noble, remote from the doctrine of the noble ones, not accessible by the doctrine of the noble ones."50 If, on the one hand, as rivers "when they reach the ocean lose their former names and are 
reckoned only as ocean, so the members of the four castes, when they take up the law of th}{\f113\cf1\insrsid11894558 e Buddha, lose their fanner characteristics"-yet on the other they form a well-defined company, the `"sons of the S\'e2}{
\cf1\super\insrsid11894558 k}{\cf1\insrsid11894558 iya's son."51 We can see that the effective aim of Buddhism was to discriminate between different natures, for which the touchstone was the Doctrine of Awakening itself: a discrimi\-
nation that could not do other than stimulate the spiritual bases that originally had themselves been the sole justification of the Aryan hierarchy. In confirmation of this is the fact thaf the establishment and di
ffusion of Buddhism never in later centuries caused dissolution of the caste system-even today in Ceylon this system continues undisturbed side by side with Buddhism; while, in Japan, Buddhism lives in harmony with hierarchical, traditional, national, and
 warrior concepts. Only in certain West-ern misconceptions is Buddhism--considered in later and corrupted forms-presented as a doctrine of universal compassion encouraging humanitarianism and democratic equality.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The only point we must take with a grain of }{\f113\cf1\insrsid11894558 
salt in the texts is the affirmation that in individuals of all castes all possible potentialities, both positive and negative, exist in equal measure." But the Buddhist theory of sankh\'e2
ra, that is, of prenatal predispositions, is enough to rectify this po}{\cf1\insrsid11894558 
int. The exclusiveness of caste, race, and tradition in a hierarchical system results in the individual possessing hereditary pre-dispositions for his development in a particular direction; (his ensures an organic and harmonious character in his developme
nt, as opposed to the cases in which an at-tempt is made to reach the same point with a kind of violence, by starting from a naturally unfavorable base. Four ways are considered in some Buddhist texts,}{\cf1\super\insrsid11894558 53}{\cf1\insrsid11894558 
 in
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 49.\tab}}\pard \ql \li0\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls25\pnrnot0\pndec\pnstart49\pnindent360 {\pntxta .}}
\faauto\ls25\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Dhammapada. }{\i\cf1\insrsid11894558 59-59.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 50.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls25\pnrnot0\pndec\pnstart49\pnindent360 {\pntxta .}}\faauto\ls25\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., I.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 51.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls25\pnrnot0\pndec\pnstart49\pnindent360 {\pntxta .}}\faauto\ls25\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Angutt, }{\cf1\insrsid11894558 8.t9. \'a7I4; 10.96.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 52.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls25\pnrnot0\pndec\pnstart49\pnindent360 {\pntxta .}}\faauto\ls25\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., 96.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 53.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls25\pnrnot0\pndec\pnstart49\pnindent360 {\pntxta .}}\faauto\ls25\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 .Angutt., 4.t62.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 34
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
three of which either the road or the achievement of knowledge is difficult, or both are difficult; the fourth way offers an easy road and easy attainment of knowledge; this way is called the "path of the elect," an
d it is reserved for those who enjoy the advantages bestowed by a good birth. At least it would have been so had circum\-
stances been normal. But, let us repeat, Buddhism appeared in abnormal conditions in a particular traditional civilization: it is for this reason that Buddhism placed em\-
phasis on the aspect of action and of individual achievement; and it is also for this reason that the support offered by tradition, in its most restricted sense, was held of little account. Prince Siddhattha stated that he
 himself had attained knowledge through his own efforts, without a master to show him the way; so, in the original Doctrine of Awakening. each individual has to rely on himself, and on his own exertions, just as a soldier who is lost must rely on himself 
alone to rejoin the marching army.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
Thus Buddhism, if a comparison of various traditions were being made, could legitimately take its place with the race that elsewhere we have called heroic, in the sense of the Hesiodic teaching on the "Four Ages.}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558 5}{\cf1\super\insrsid11894558 4}{\cf1\insrsid11894558  We mea
n a type of man in which the spirituality belonging to the primordial state is no longer taken for granted as something natural, for this tradition is no longer itself an adequate foundation. Spirituality has become an aim to him, the object of a reconque
st, the final limit of a reintegration to be carried out by one's own virile efforts.
\par This ends our account of the historical place of Buddhism, an essential prerequi\-site for understanding the meaning of its principal teachings and the reasons for their existence.
\par Before going on to discuss the doctrine and the practise we must return to a point we have already mentioned, that is, that Buddhism belongs to a cycle thar modem man can also comprehend.
\par Although in the epoch in which Prince Siddhattha lived there was already a certain clouding over of spiritual consciousness and of metaphysical vision of the world such as was possessed by ancient Indo-Aryan man, the later course of his\-
tory-and particularly of Western history-has produced an increasing amount of regression, materialism, and individualism together with a corresponding loss of di\-
rect contact with metaphysical and, generally speaking, supersensible reality. With the "modern" world we have come to a point beyond which it would be difficult to go. The
 object of direct knowledge for modem man is exclusively the material world, with its counterpart, the purely psychological sphere of his subjectivity. His philo\-sophical speculations and his religion stand apart, the first are purely cerebral cre\-
ations, the second is based essentially on faith.
\par }\pard \qj \li360\ri0\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 It is not entirely a case of Western religion, as opposed to the highest traditions
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sb72\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 54. Cr. Revolt Against the Madam }{\i\cf1\insrsid11894558 World. }{\cf1\insrsid11894558 chap. 22.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 35
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 of the most ancient time, having centered itself on faith, thereby hoping 
to save what yet could be saved. It is, rather, a counsel of despair: a man who has long since lost all direct contact with the metaphysical world can only adopt one possible form of }{\i\cf1\insrsid11894558 religio, }{\cf1\insrsid11894558 
of reconnection, namely, that provided by belief or faith, It is
 in this way that we can also come to understand the real significance of Protestantism as compared with Catholicism. Protestantism took root in a period when humanism and naturalism were ushering in a phase of "secularization" of European man, a process 
t
hat went much further than the normal regression of the epoch in which Christianity in general arose; and at the same time decadence and corruption appeared among the representatives of the Catholic tradition, to whom had been entrusted the task of suppor
t
 and mediation. These being the real circumstances and the rift having thus grown wider, the principle of the pure faith was emphasized and opposed to any hierarchical organization and mediation; a distrust of "works" (even the Christian monastic ascetici
sm was included in this) was nourished; these are tendencies that are characteristic of Protestantism.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 The present crisis of Western religions based on "belief' is known to all, and we need not point out the complefely secular, materialistic and sams
\'e2ric ch}{\cf1\insrsid11894558 aracter of the mentality predominant in our confemporaries. We are entitled to ask ourselves. un\-
der these circumstances, what a system. based rigorously on knowledge, free from elements of both faith and intellectualism, not tied to local organized tradit
ion, but in reality directed toward the unconditioned, may have to offer. It is evident rhat this path is only suited to a very small minority, gifted with exceptional interior strength. Original Buddhism, in this respect, can be recommended as can few ot
h
er doctrines, particularly because when it was fotmulafed the condition of mankind, although still far from the straits of Western materialism and the subsequent eclipse of any living traditional knowledge, nevertheless manifested some of these signs and 
symptoms. Nor must we forget that Buddhism, as we have said, is a practical and realistic adap\-tation of traditional ideas, an adaptation that is mainly in the spirit of the }{\i\f113\cf1\insrsid11894558 ks\'e2triya. }{\cf1\insrsid11894558 
of the Aryan warrior caste; it should he remembered especially since West
ern man's line of development has been warlike rather than a sacerdotal, while his inclination for clarity, for realism, and for exact knowledge, applied on the material plane, has produced the most typical achievements of his civilization.
\par }\pard \qj \fi360\li0\ri0\sa288\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Other metaphysical and ascetic systems might appear more attractive than Bud\-
dhism and might offer a deeper gratification for a mind anxiously trying to penetrate the mysteries of the world and of existence. Yet they tend proportionately to provide modern man with opport}{\f113\cf1\insrsid11894558 
unities for illusions and misconceptions; the reason being that genuinely traditional systems, such as the Ved\'e2nta. if they are to be fully under-stood and realized, presuppose a degree of spirituality that has disappeared long ago
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 36
\par }\pard \ql \li1224\ri0\sb144\sl-120\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin1224\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li4608\ri0\nowidctlpar\tx0\faauto\rin0\lin4608\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par in the vast majori
ty of men, Buddhism, on the other hand, poses a total problem, without any loopholes. As someone has rightly said, it is "no milk for babies,"55 nor does it provide metaphysical feasts for lovers of intellectual speculation.56 It states: "Man. this is wha
t
 you have become and this is what your experience has become. Know it. There is a Way which leads beyond. This is its direction, these are its mile-stones, these are the means for following it. t rests with you to discover your true vocation and to measur
e your strength." "Do not persuade, do not dissuade: knowing persuasion, knowing dissuasion, neither persuade, nor dissuade, expound only real\-ity"-we have already seen that this is the fundamental precept of the Awakened Ones.
\par }\pard \qj \fi360\li0\ri0\sa6336\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Thus, in describing the histo
rical place of Buddhism, we have also explained the last of the reasons we adopted to justify the choice of Buddhism as a basis for a study of a complete and virile ascesis. formulated with regard to the cycle that also includes contemporary man.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 55.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls26\pnrnot0\pndec\pnstart55\pnindent360 {\pntxta .}}\faauto\ls26\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 [In English in the original.-Trans.].
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 56.\tab}}\pard \ql \li0\ri0\sa324\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls26\pnrnot0\pndec\pnstart55\pnindent360 {\pntxta .}}\faauto\ls26\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Rhys Davids, Early }{\i\cf1\insrsid11894558 Buddhism }{\cf1\super\insrsid11894558 (London, }{\cf1\insrsid11894558 1908), p. 7.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 37
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 4
\par }\pard \qc \li0\ri0\sb1224\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Destruction\line of the Demon of Dialectics
\par }\pard \qj \li0\ri0\sb900\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The premise from which the Buddhist Doctrine of Awakening starts is the destruc\-tion of the demon of dialectics; the renunciation of 
the various constructions of thought and speculation, which are simply an expression of opinion, and of the profusion of theories, which are projections of a fundamental restlessness in which a mind that has not yet found in itself its own principle seeks
 for support.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 This applies not only to cosmological speculation, but also to problems con\-
cerned with man, his nature and destiny, and even to any conceptual determination of the ultimate aim of asceticism. "Have I ever existed in past epochs? Or have I nev
er existed? What was I in past epochs? And how did I come to be what I was? Shall I exist in future epochs? Or shall I not exist? What shall I be in future epochs? And how shall I become what I shall be? }{\i\cf1\insrsid11894558 And }{
\cf1\insrsid11894558 even the present fills [the common man] with doubts: Do I indeed exist? Or do I not exist? What am 1? And how am I? This being here, whence has it really come? And whither will it go?}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558  All these for Buddhism are but "vain thoughts": "This is called the blind alley of opinions, the gorge of opinions, the bramble of opinions, the thicket of opinions, the net of opin\-
ions," caught up and lost in which "fhe ignorant worldling cannot free himself from birth, decay and death."' And again: "'I am' is an opinion; `I am this' is an opinion; 'I shall be' is an opi
nion; `I shall not be' is an opinion; 'I shall he in the worlds of [pure] form}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
 is an opinion; `I shall be in the worlds free from form' is an opinion; `Conscious, I shall be' is an opinion; `Unconscious, I shall be' is an opinion; `Neither conscious nor unconscious. I shall he' is an opinion. Opinion, O disciples, is a dis\-
ease; opinion is a tumour: opinion is a sore. He who has overcome all opinion, O disciples, is called a saint, one who knows."2
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 1.\tab}}\pard \ql \li72\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls27\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls27\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Majjh., 2.38.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 2.\tab}}\pard \ql \li72\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls27\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}\faauto\ls27\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., t40.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 38
\par }\pard \qc \li0\ri0\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 It is the same with the co
smological order: "'The world is eternal,' 'The world is not eternal,' 'The world is fmite,' 'The world is infinite,' 'The life-principle and the body are the same,' 'The life-principle is one thing, the body another,' 'The Accom\-
plished One is after death,' 'The Accomplished One is not after death," The Accom\-
plished One both is and is not after death,' 'The Accomplished One neither is nor is not after death'---this is a blind alley of opinions, a thicket of opinions, a wood of opinions, a tangle of opinio
ns, a labyrinth of opinions, painful. desperate, tortuous, not leading to detachment, not leading to progress, not leading to vision, not leading to awakening, not leading to extinction."' The doctrine of the Accomplished Ones is described as that which "
destroys to the foundations every attachment to and satis\-
faction in false theories, dogmas and systems" and which therefore cuts off both fear and hope.' The reply to the question asked of the Buddha: "Perhaps Lord Gotama [this is the Prince Siddhattha's family name] has some opinion?" is categorical: "Opin\-
ion: that is remote from the Accomplished One. The Accomplished One has seen."5
\par This reply indicates the fundamental point. It is not that Buddhism intended to exclude the possibility of obtaining some a
nswer to these problems-for by doing so it would fall into contradiction, since the texts offer, where necessary, fairly precise teachings with regard to certain of them, It has, rather, wished to oppose the demon of dialectics and has rejected every "tru
th" that is based only on discursive intel\-lect-vitakka-and that can only have the value of "opinion,}{\cf1\super\insrsid11894558 "}{\f109\cf1\insrsid11894558  of \'e4\'fc\'f2\'e1
. t keeps its distance from "reasoners and disputers" for they "can reason well and reason badly, they can say thus and they can also say otherwise}{\cf1\insrsid11894558 ,"6}{\cf1\super\insrsid11894558  }{\cf1\insrsid11894558 
and they deal with theories that are only their own excogitations. And the }{\i\f109\cf1\insrsid11894558 \'e1\'f6\'e7\'eb\'e5 \'f0\'dc\'ed\'f4\'e1, }{\cf1\insrsid11894558 the "take away all" of the Buddhist ascesis is by no means a sacrifcium }{
\i\cf1\insrsid11894558 intellectus }{\cf1\insrsid11894558 in favor of faith, as in some forms of Christian mysticism. t is, rather, a preliminary catharsis, an }{\i\cf1\insrsid11894558 opuspurgationis }{\cf1\insrsid11894558 
justified by a superior type or criterion of certainty, which is rooted in an actual knowledge, acquired-as in the early Vedic tradition-by immediate vision. t is a criterion of direct experience. Once "cut off from fa
ith, from inclinations, from hear-say, from scholastic arguments, from ratiocinations and from reasoning, from plea-sure in speculation," the same criterion serves the Buddha when deciding the exist\-
ence or nonexistence of a thing, as it serves a man who j
udges the existence of pleasure, pain, or delusion on the basis of having himself experienced these states.' Besides, much knowledge, discursive knowledge that is, leaves an individual as he is: it does not contribute at all to the removal of the "triple 
bond" necessary to
\par }\pard \ql \li0\ri0\sb360\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 3 Ibid.. 72.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls28\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}\faauto\ls28\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. 22.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls28\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}\faauto\ls28\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ihid.. 72.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls28\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}\faauto\ls28\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 76.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls28\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}\faauto\ls28\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Samyutt, }{\cf1\insrsid11894558 35,152.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 39
\par }\pard \qc \li0\ri0\sb72\sl240\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
advance toward superior knowledge'' Already master in fact of "deep psychology," the Buddha recognized that vain speculation and the posing of numberless problems reflect
 a state or restlessness and anguish, that is, the very state that must first be put behind him by one going along the "path of the }{\i\cf1\insrsid11894558 ariya." }{\cf1\insrsid11894558 
That is why, in the parable of the hunter,' the inclination of a disciple at a certain point in his development to s
et himself the usual problems concerning the soul and the world is considered as a step backward: it is one of the baits laid down by the Enemy and any man who feeds on it falls back into his power.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 "To know by seeing, to become cognition, to become truth,}{\f113\cf1\insrsid11894558 
 to become vision"-this is the ideal: knowing-seeing in conformity to realty-yath\'e2-bhtuta-n\'e2
na-dassana: direct intellectual intuition, far beyond all discussion and closely bound up with ascetic realization. "Recognizing the poverty of philosophical opinio
ns, not adhering to any of them, seeking the truth, I saw."10 A recurring passage in the Pali canon is: "He [the Accomplished One] shows this world with its angels, its good and bad spirits, its ranks of ascetics and Br\'e2
hmans, of gods and men, after he him}{\cf1\insrsid11894558 self has known and appre\-hended it," etc_ There are even more radical expressions. "I affirm," says Prince Siddhattha," "that I can expound the law concerning this or that region in such a man\-
ner that he who acts in conformity therewith will recognise the
 existing as existing and the not-existing as nor-existing, the vulgar as vulgar and the noble as noble, the super-able as superable and the insuperable as insuperable, the possible as possible and the impossible as impossible; that he will know, understa
nd and apprehend this exactly as it is to be known, understood and apprehended. The supreme }{\i\cf1\insrsid11894558 form }{\cf1\insrsid11894558 of knowledge is }{\i\cf1\insrsid11894558 knowledge conforming }{\cf1\insrsid11894558 to }{
\i\f113\cf1\insrsid11894558 re\'e2lity. }{\cf1\insrsid11894558 A higher and more sublime knowledge does not ex\-ist. I say." And again: "'A perfect Awakened One you call yourself, it is true; but these things you have not known}{
\cf1\super\insrsid11894558 '}{\f113\cf1\insrsid11894558 : that an ascetic or a Br\'e2hman, a god or a demon, Brahma or anyone else in the worl}{\cf1\insrsid11894558 d can thus accuse me justly, this possibility," says Prince Siddhattha, "does not exist:}{
\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 '12 The wise man, the Ariya, is not a follower of systems, he does not recognise dogmas, and having penetrated the opinions current among the people and being indiffer
ent in face of speculation, he leaves it to others, he remains calm among the agitated, he does not take part in the verbal battles of those who main\-
tain: "This only is the truth," he does not consider himself equal to others, nor superior, nor inferior.1
3 In the canonical texts, after a description of the morass of contemporary philosophical opinions, we meet with this passage: "The Accomplished One knows other things well beyond [such speculations] and having such knowledge he dues not
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \ql \li72\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls29\pnrnot0\pndec\pnstart8\pnindent360 {\pntxta .}}
\faauto\ls29\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Majjh.. 113; cf. }{\f113\cf1\insrsid11894558 Suttanip\'e2ra. 5.8.2.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 9.\tab}}\pard \ql \fi72\li0\ri4464\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls29\pnrnot0\pndec\pnstart8\pnindent360 {\pntxta .}}\faauto\ls29\rin4464\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Majjh., 25; cf. }{\i\cf1\insrsid11894558 Samyutt.. }{\cf1\insrsid11894558 35.207.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 10.\tab}}\pard \ql \fi72\li0\ri4464\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls29\pnrnot0\pndec\pnstart8\pnindent360 {\pntxta .}}\faauto\ls29\rin4464\lin0\itap0\pararsid11894558 {
\f113\cf1\insrsid11894558   Suttanip\'e2ta, 4.92.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 11. Angutt., 9.22.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls30\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls30\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. 4.8; Majjh,. 12.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls30\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls30\rin0\lin0\itap0\pararsid11894558 {
\f113\cf1\insrsid11894558 Suttanip\'e2ta, 4.5.4; 13.10-19
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 40
\par }\pard \qc \li0\ri0\sb72\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 become proud, he remains impassive, he realizes in his mind the path that leads be\-yond.... There are, 0
 disciples, other things, profound things, things difficult to appre\-
hend, hard to understand, but that beget calm; joyful things, things not to be grasped simply by discursive thought, things that only the wise man can understand. These things are expounded by the Accomplished One, after he himself has known them, }{
\i\cf1\insrsid11894558 after he himself has seen them."}{\cf1\super\insrsid11894558 14}{\i\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
We already know that the title Buddha, given to Prince Siddhattha and then ex-tended to all those who have followed his path, means `"awakened." t takes us to the same point, to the same criterion of certainty. The doctrine of the Ariya is called "be\-
yond imagination"}{\cf1\super\insrsid11894558 15}{\cf1\insrsid11894558  and not susceptible of assimilation by any process of ratiocina\-tion. The term }{\i\f113\cf1\insrsid11894558 atakk\'e2vacara }{\cf1\insrsid11894558 
often recurs, a term that means just that which canno
t be apprehended by logic. Instead the doctrine is presented in an "awakening" and as an "awakening." One can sec at once the correspondence between this mode of knowing and Plato's view of anamnesis, "reminiscence" or `recollection" overcoming the state 
o}{\f113\cf1\insrsid11894558 f oblivion; exactly as Buddhism aims to overcome the state produced by the \'e2}{\i\cf1\insrsid11894558 sava, }{\cf1\insrsid11894558 by the }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
intoxicants," by the manias, by the fever. These terms, "reminiscence}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  and "awakening," however, should not represent more than the manner in which knowl\-edge appears
, than recognition and appraisal of something as directly evident, like a man who remembers or who wakes and sees something. This is the reason for the recurrence in later Buddhist literature of the term sphota, which has a similar mean\-
ing: it is knowledge manifested as in an unveiling-as if an eye, after undergoing an operation, were to reopen and see. }{\i\cf1\insrsid11894558 Dhamma-Cakkhtnna, }{\cf1\insrsid11894558 the "eye of truth" or of "real\-
ity," cakkhumant, "to be gifted with the eye" are normal Buddhist expressions, just as the technical term 
for "conversion" is: "his eye of truth opened." Where the Buddha speaks of his own experiences we often find references to the pure presentation of knowledge, either directly or "in similes never before heard or thought of."}{\cf1\super\insrsid11894558 16
}{\cf1\insrsid11894558  Here is another }{\i\cf1\insrsid11894558 leitmotiv }{\cf1\insrsid11894558 of 
the texts: "As something never heard of before, vision arose in me, knowledge arose in me, intuition arose in me, wisdom arose in me, light arose in me";17 this is called "the true excellence, conforming with the }{\i\cf1\insrsid11894558 ariya }{
\cf1\insrsid11894558 quality of knowledge." This recalls the qualities of the }{\i\f109\cf1\insrsid11894558 \'ed\'ef\'ed\'f2, }{\cf1\insrsid11894558 
of the Olympian mind, a mind that, according to the most ancient Aryo-Hellenic tradition, is strictly related to "be\-ing" and that is manifested in a "knowledge by seeing": the }{\i\f109\cf1\insrsid11894558 \'ed\'ef\'ed\'f2 }{\cf1\insrsid11894558 
is proof against de\-ception, is "firm and tranquil as a mirror, it discovers everything without seeking, or rather, everything discovers itself in it," whereas the Titanic spirit is "restless, inven\-
tive and always in search of something, cunning and curious."'8 Vision conceived as
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \ql \li0\ri0\sb288\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls31\pnrnot0\pndec\pnstart14\pnindent360 {\pntxta .}}
\faauto\ls31\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Di}{\i\cf1\super\insrsid11894558 g}{\i\cf1\insrsid11894558 ha. }{\cf1\insrsid11894558 1.t.28-37.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 15.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls31\pnrnot0\pndec\pnstart14\pnindent360 {\pntxta .}}\faauto\ls31\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., 26.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 16.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls31\pnrnot0\pndec\pnstart14\pnindent360 {\pntxta .}}\faauto\ls31\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 E.g., }{\i\cf1\insrsid11894558 Majjh., K5.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 17.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls31\pnrnot0\pndec\pnstart14\pnindent360 {\pntxta .}}\faauto\ls31\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Samyutt., 36.24; 12.10.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 I8. Cf. Kerenyi, La religionae }{\i\cf1\insrsid11894558 antica pp. }{\cf1\insrsid11894558 104, 167.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 41
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 "transparency" is the Buddhist ideal: "as one sees through limpid water, the sand, the gravel, and the color of the pebbles, simply by reason of its t
ransparency, }{\i\cf1\insrsid11894558 so one }{\cf1\insrsid11894558 who seeks the path of liberation must have just such a limpid mind."}{\cf1\super\insrsid11894558 19}{\cf1\insrsid11894558  The image that illus\-
trates the manner in which an ascetic apprehends the four truths of the Ariya is this: "If at the edge of an alpine lake of clear, transparent a
nd pure water there were to stand a man with keen sight looking at the shells and shellfish, the gravel and the sand and the fish, watching how they swim and how they rest; this thought would come to him: 'This alpine lake is clear, transparent, and pure;
 I see the shells and shellfish, the gravel, the sand and the fish, how they swim and rest.}{\cf1\super\insrsid11894558 "'}{\cf1\insrsid11894558  In this same manner an ascetic appre\-
hends "in conformity with truth" the supreme object of the doctrine .' The formula "in conformity with truth" or "with reality" }{\i\f113\cf1\insrsid11894558 (yath\'e2bhutam}{\cf1\insrsid11894558 
) is a recurrent theme in the texts, like the attributes, "eye of the world,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  or "become eye," or "become knowledge," of the Awakened Ones.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 This is naturally an achievement only fhrough a gradual process. "As an ocean deepens gradually, decline
s gradually, shelves gradually without sudden preci\-pices, so in this law and discipline there is a gradual training, a gradual action, a gradual unfolding, and no sudden apprehension of supreme knowledge.}{\cf1\super\insrsid11894558 "21}{
\cf1\insrsid11894558  Again; "One cannot, I say. attain supreme knowledge all at once; only by a gradual train\-
ing, a gradual action, a gradual unfolding, does one attain perfect knowledge. In what manner'? A man comes, moved by confidence; having come, he joins [the order of the Ariya; having joined. he listens; listening,
 he receives the doctrine; having received the doctrine, he remembers it; he examines the sense of the things remembered; from examining the sense, the things are approved of; having ap\-
proved, desire is born; he ponders; pondering, he eagerly trains himself; and ea\-gerly training himself, he mentally realizes the highest truth itself and, penetrating it by means of wisdom, he sees.}{\cf1\super\insrsid11894558 "22}{\cf1\insrsid11894558 
 These are the milestones of the development. It is hardly worth saying that the placing of "confidence" at the beginning of
 the series does not signify a falling back into "belief": in the first place, the texts always consider that confidence is prompted by the inspiring stature and the ex-ample of a master;23 in the second place, as we can see clearly from the develop\-
ment }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
the series, it is a matter of a provisional admission only; the real adherence comes when, with examination and practice, the faculty of direct apprehension, of intellectual intuition, absolutely independent of its antecedents, has become possible. There
fore it is said: "He who cannot strenuously train himself, cannot achieve truth; through strenuous training (an ascetic) achieves truth: there-
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 19.\tab}}\pard \ql \li0\ri0\sb216\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls32\pnrnot0\pndec\pnstart19\pnindent360 {\pntxta .}}
\faauto\ls32\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt, }{\cf1\insrsid11894558 t.5: }{\i\f113\cf1\insrsid11894558 Mah\'e2parinirv., 64.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 20.\tab}}\pard \ql \li0\ri5616\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls32\pnrnot0\pndec\pnstart19\pnindent360 {\pntxta .}}
\faauto\ls32\rin5616\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., 39. }{\cf1\insrsid11894558 2 t . Angutt., 8.19.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls33\pnrnot0\pndec\pnstart22\pnindent360 {\pntxta .}}\faauto\ls33\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Majjh., 70.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls33\pnrnot0\pndec\pnstart22\pnindent360 {\pntxta .}}\faauto\ls33\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 95.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 42
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl480\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 fore strenuous training is the most important thing for the achieving of truth."24
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
Naturally, there is here an implicit assumption, which we shall discuss before long in detail, an assumption, that is to say, that the men to whom the doctrine was directed were not entirely i
n the state of brute beasts: that they recognised, not as an intellectual opinion, but through a natural and innate sense, the existence of a reality superior to that of the senses. For the "common man," one who thinks in his heart: "There is no giving, n
o}{\f113\cf1\insrsid11894558  offering, no alms, there is no resut of good and bad actions, there is no this world, there, is no other world, there is no spiritual rebirth, there are not in the world ascetics or Br\'e2
hmans who are perfect and fulfilled and who, having with their own und}{\cf1\insrsid11894558 
erstanding comprehended, and realised this world and the other world, make known their knowledge"-for such the doctrine was not considered to have been expounded, since they lack the elementary quality of "confidence" that defines the "noble son" and that
 is the first member of the series we have mentioned, Such men, according to an apt textual illustration, are as "arrows shot by night."
\par As for the preeminence accorded, in a pragmatic and anti-intellectualistic spirit, to action in the Doctrine of Awakenin
g, we quote another Buddhist simile. A man struck by a poisoned arrow, for whom his friends and companions wish to fetch a surgeon, refuses to have the arrow extracted before learning who struck him, what his name might he, who his people are, what his ap
pearance, if his bow was great or small, of what wood it was made, with what it was strung, and so on. This man would not succeed in learning enough to satisfy him before he died. Just so-says the text}{\cf1\super\insrsid11894558 2}{\cf1\insrsid11894558 
6-would a man behave who followed the Sublime One only 
on the condition that the latter gave him answers to various speculative problems, telling him if the world was eternal or not, if body and the life-principle are distinct or not, what happens to the Accomplished One after death, and so on. None of this-s
a
ys the Buddha-has been explained by me. "And why has it not been explained by me? Because this is not salutary, it is not truly ascetic, it does not lead to disgust, it does not lead to detachment, it does not lead to dispassion, it does not lead to calmn
ess, it does not lead to contemplation, it does not lead to awakening, it does not lead to extinction: therefore has this not been explained by me."27
\par In the opposing theories regarding the world and regarding man, character\-istically reminiscent of the Kan
tian antinomies, either one opposite or the other might he true. One thing is certain, however: the state in which man actually finds himself, and the possibility of his training himself, during his lifetime, to achieve the destruction of this state.28

\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \ql \li0\ri0\sb252\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls34\pnrnot0\pndec\pnstart24\pnindent360 {\pntxta .}}
\faauto\ls34\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 25.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls34\pnrnot0\pndec\pnstart24\pnindent360 {\pntxta .}}\faauto\ls34\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Dhammapada. }{\cf1\insrsid11894558 304.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 26.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls34\pnrnot0\pndec\pnstart24\pnindent360 {\pntxta .}}\faauto\ls34\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., 63.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 27.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls34\pnrnot0\pndec\pnstart24\pnindent360 {\pntxta .}}\faauto\ls34\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Digha, 9.28; Majjh.. 63.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 28.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls34\pnrnot0\pndec\pnstart24\pnindent360 {\pntxta .}}\faauto\ls34\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 63.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 43
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 5
\par }\pard \qc \li0\ri0\sb1224\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 The Flame\line and Sams\'e2ric Consciousness
\par }\pard \qj \li0\ri0\sb900\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In order to understand the Buddhist teaching we must start from the idea that to the man it had in mind the }{\i\f113\cf1\insrsid11894558 \'e2
tma-brahman, }{\cf1\insrsid11894558 the immortal and immutable "I" identical with the supreme essence of the universe, would not he a concept "conforming to reality" }{\i\f113\cf1\insrsid11894558 (vath\'e2-bhutarh), }{\cf1\insrsid11894558 
based, that is to say, on the actual evidence of experience, but rather that it would be only a speculation, a creation of philosophy or theology. The Doctrine of Awakening aims at being entirely realistic.}{\f113\cf1\insrsid11894558 
 From the realistic point of view, the immediate evidence for such a man is what we have already called "sams\'e2
ric consciousness." Buddhism proceeds to analyze this consciousness and to determine the "truth" corresponding to it, summarized in the theory of universal im\-permanence and insubstantiality (anatt\'e2}{\i\cf1\insrsid11894558 ).
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 n previous speculation, the first term of the binomial \'e2tma-sams\'e2
ra-that is, the immutable, transcendent "I" and the current of becoming-stood in the fore-ground. In the teaching that serves as the point of departure for the Buddhist ascesis emphasis is placed instead almost exclusively on the second term, sams\'e2
ra, and the consciousness associated with it. This second term, however, is considered in all those aspects of contingency, relativity, and irra}{\cf1\insrsid11894558 
tionality that can only proceed from a comparison with the metaphysical reality already directly intuited. This reality itself therefore remains tacitly presupposed, even if, for practical reasons, it is not mentioned in the argument.
\par }\pard \qj \fi360\li0\ri0\sa216\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The world of "becomin
g" is thus, in a manner of speaking, the truth Buddhism uses from the start. n the becoming nothing remains identical, there is nothing sub\-
stantial, and nothing permanent. t is the becoming of experience itself, consuming itself in its own momentary conte
nt. Ceaseless and limitless, it is also conceived as nothing more than a succession of states that give place one to another according to an impersonal law, as in an eternal circle. We can here see an exact parallel of the
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 44
\par }\pard \ql \li1800\ri0\pagebb\nowidctlpar\tx0\tx3852\faauto\rin0\lin1800\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par Hellenic concept of the "cyc}{\f109\cf1\insrsid11894558 le of generation" \'ea\'fd\'ea\'eb\'ef\'f2 \'f4\'e7\'f2 \'e3\'e5\'ed\'dd\'f3\'e5\'f9\'f2, and the "wheel of necessity." \'e5\'df}{\i\f109\cf1\super\insrsid11894558 \'f8}{\i\f109\cf1\insrsid11894558 
\'e1\'f1\'f8\'dd\'ed\'e7\'f2.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 The Buddhist term designating a particular reality or individual life or phenom\-enon is khandha or sant\'e2na. }{\i\cf1\insrsid11894558 Khandha }{
\cf1\insrsid11894558 literally means "a group," "a heap"---to be understood as a bundle or aggregation-and }{\i\f113\cf1\insrsid11894558 sant\'e2na }{\f113\cf1\insrsid11894558 
means "current." In the flux of becoming there form vortices or currents of psychophysical elements and of allied states-called dhamm\'e2-which persist as long as the conditions and the force remain that have made them come 
together and pile up. After this they dissolve and, in their becoming (sams\'e2ra) they form similar conglomerations elsewhere, no less contin\-gent than the preceding ones. Thus it is said: "All the elements of existence are transi\-
tory"-"All things are witho}{\cf1\insrsid11894558 ut individuality or substance (sabbe }{\i\f113\cf1\insrsid11894558 dhamm\'e2 }{\f113\cf1\insrsid11894558 anatt\'e2 'ti).' The law of sams\'e2ric consciousness is expressed by this formula: }{
\i\cf1\insrsid11894558 sunnam idam atrena va attaniyena }{\f113\cf1\insrsid11894558 v\'e2 ti-void of "I" or of anything that resembles "I," void of substance. Another expression: everythin}{\cf1\insrsid11894558 
g is "compounded" (sankhata), "compounded" being the equivalent here }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 "conditioned."2."` In }{\i\f113\cf1\insrsid11894558 sams\'e2ra }{\cf1\insrsid11894558 there are only conditioned states of ex\-
istence and consciousness.
\par This view is valid both for external and internal experience. We must empha\-size that the }{\i\f113\cf1\insrsid11894558 dhamm\'e2, }{\cf1\insrsid11894558 the primary elements of existence, are considered by Bud\-
dhism-and particularly its later forms-to be simple contents of consciousness, and not abstract explanatory principles created by thought, as, for example, the atoms of the ancient schools}{\f113\cf1\insrsid11894558 
 of physics. Thus we shall find that the doctrine of anatt\'e2, of insubstantiality, when applied to external experience will tend more and more to-ward pure empiricism. As the external world di}{\cf1\super\insrsid11894558 r}{\cf1\insrsid11894558 
ectly appears, so it is. We should not say "this object has this
 form, this color, this taste, etc.," but: "this object is this form, this color, this taste, etc."-there is nothing behind sensible evidence to which it must be referred.' As we would say in modem terms, there only exists and is real the }{
\i\cf1\insrsid11894558 continuum }{\cf1\insrsid11894558 of lived experience.
\par The same point of view is adopted with coherence-we might even say, with surgical directness-toward internal and personal experience. As the legitimacy of speaking }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
in conformity with reality" of a permanent substance behind individual phenom}{\f113\cf1\insrsid11894558 
ena-and even behind all nature, as the Brahmanical theory had it-is con-tested by Buddhism, so it challenges the idea of a substantial, immortal, and un\-changeable principle of the person, such as the \'e2tm\'e2 of the Upanisads. Even the person-sakk\'e2
ya--is }{\i\cf1\insrsid11894558 khandha }{\f113\cf1\insrsid11894558 and sant\'e2na, an aggregate and a current of elements and of impermanent, "compounded," and conditioned states. It is also sankhata. Its
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sb36\sl204\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 I. Dhammapada, 277, 279.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 2.\tab}}\pard \ql \li72\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls35\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}\faauto\ls35\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Dhamma-sangani. }{\cf1\insrsid11894558 IS .
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \ql \li72\ri0\sa216\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls35\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}\faauto\ls35\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Cf. T. Stcherbatsky. The Central Conception of Buddhism (London. 1923), pp. 26-27.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 45
\par }\pard \qc \li0\ri0\sb72\sl240\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
unity and reality are purely nominal, at the most "functional." If is said: as the word "wagon" is used when the various parts of a wagon are found together, so when the various elements making up human individuality are present, we speak
 of a "per-son." "As the joining together of the various parts makes up the concept of a wagon, so the aggregation or series of states gives name to a living being.'" The wagon is a functional unity of elements, not a substance; so with the person and the
 "mind"-"in the same way the words 'living being' and `I' are only a way of speaking of the fivefold stem of attachment."5 When the conditions that have determined the combi\-
nation of elements and states in that stem are no longer effective, the person as such-that is, as the particular person-dissolves. But even while he endures, the person is not a "being" but a flowing, a "current}{\cf1\super\insrsid11894558 "}{
\f113\cf1\insrsid11894558  (sant\'e2na) or rather a }{\i\cf1\insrsid11894558 section }{\f113\cf1\insrsid11894558 of a "current," since sant\'e2na is thought of as something that is neither started by birth nor interrupted by death
\par }\pard \qj \fi288\li0\ri0\sl276\slmult0\nowidctlpar\tx0\tlul\tx3024\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The positive basis of this view-not very encouraging for our everyday "spiritu\-alists"-is that the only consci
ousness of which the overwhelming majority of modern men can speak truthfully, }{\i\f113\cf1\insrsid11894558 y\'e2th\'e2-bhutam, is }{\cf1\insrsid11894558 "become" and "formed}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  conscious\-
ness: consciousness determined and conditioned by content, which are, however, impermanent, Consciousness and perception are ins
eparable: "these two things are joined, not separate, and it is impossible to dissociate them so as to differentiate between them: since of what one has a perception of that one is conscious and that of which one is conscious, of that one has a perception
."}{\cf1\super\insrsid11894558 7}{\cf1\insrsid11894558 
 As it is meaningless to talk of fire in general, since a fire is only of logs, dung, faggots, or grass, and so on, so we cannot talk of consciousness in general, but only of a consciousness that is visual, or aural, or olfactive, or gustative, or tactil
e, or mental-according to the case in ques\-
tion.' "Through the eye, the object and visual consciousness, sight originates; so for hearing, so for smelling, taste, and touch; and so through the mind and mental states, thought originates, These sensory state
s, then, derive their origins from other causes and can claim no substantial beginning.}{\cf1\super\insrsid11894558 "9}{\cf1\insrsid11894558 
 "It is in relation to body that the idea `I am' arises, and not otherwise. And similarly with feeling, perception, the formations, and consciousness-in relation to su
ch causes the idea `I am' arises, and not otherwise"; but these causes are, however, impermanent.}{\cf1\super\insrsid11894558 10}{\cf1\insrsid11894558  Looking at things in this manner, it
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \li72\ri0\sb396\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls36\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}
\faauto\ls36\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Milindapanha, 28.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls36\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}\faauto\ls36\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Visuddhi-magga, }{\i\cf1\insrsid11894558 8.
\par }\pard \qj \fi-288\li288\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin288\itap0 {\cf1\insrsid11894558 a. The notion of "current" appears as early as Digha, 3.105, and }{\i\cf1\insrsid11894558 Samyuttt., }{\cf1\insrsid11894558 3.143:
 "This current is like a phantasmagoria void of substance": beyond it the ascetic, going as "on whose head is on fire." seeks "rhe unshakable sbade."
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls37\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls37\rin0\lin72\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh\'84 43.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls37\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls37\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. 38.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 9.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls37\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls37\rin0\lin72\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Milindapanhs,54-57.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 10.\tab}}\pard \ql \li72\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls37\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls37\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Samyutt., 22.83.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 46
\par }\pard \qc \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 becomes quite evident that the idea of an }{\f113\cf1\insrsid11894558 \'e2tm\'e2
 . of a substantial unconditioned "I" cannot he accepted. Consciousness is thus "void of '1'," since consciousness always atises in the presence of any sensory or psychic content." More generally, the real "I" experienced by everyone, not the theoretic}{
\cf1\insrsid11894558 al "1}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  of the philosophers, is condi\-tioned by "name-and-form.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 This expression, taken by Buddhism from the Vedic tradition, designates the psychophysical individual: "that part of this aggregate, which is gross and material"-it is said'-"is form; that par
t which is subtle and mental is name," and between the one and the other there is an interdependent relationship. Bound to }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
name-and-form," the "soul" follows its fated changes, and for this reason as we shall see, anguish and trepidation belong to the dee}{\f113\cf1\insrsid11894558 pest stratum of every hu\-man and, more generally, sam\'e2
ric life.13 Finally, individual consciousness and "name-and-form" condition each other. One cannot stand without the other as, according to a textual simile, two planks cannot stand without one leaning }{\cf1\insrsid11894558 
against the other, This is the same as saying that person is considered as a "functional" whole to which the becoming is not accidental but is his very substance. "One state ends and another begins: and the succession is such that it is almost possible to
 say that nothing pre-cedes and nothing follows."}{\cf1\super\insrsid11894558 14}{\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\f113\cf1\insrsid11894558 All this can be considered as a general introduction to the theory of the "four truths of the Ariya" (c\'e2tt\'e2ri ariya-sacc\'e2
ni) and of "conditioned genesis}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  }{\i\f113\cf1\insrsid11894558 (paticca-samupp\'e2da). }{\cf1\insrsid11894558 The view of insubstantiality, as already discussed, does not go beyond a phenomen
alistic consideration of the inward and outward world. To go further, we must adopt a different point of view in order to discover-in terms of direct experi\-
ence-the deeper meaning and the law of this flowing, of this succession of states. The first two truths of the Ariya corresponding to the terms }{\i\cf1\insrsid11894558 dukkha }{\cf1\insrsid11894558 and }{\i\f113\cf1\insrsid11894558 tanh\'e2, }{
\cf1\insrsid11894558 then appear.
\par Already at this point of our investigations we }{\i\cf1\insrsid11894558 have }{\cf1\insrsid11894558 
to undertake the task of separating the core of the Buddhist teaching from its accessory elements and from its popular adaptations; and, furthermore, we have to contend with a terminol
ogy whose precise significance is extremely difficult to formulate in Western languages, particularly as the meaning of a term often changes even in the course of a single text. While the terms of modern Western languages have strictly precise mean\-
ings, due to their being based for the most part on verbal and conceptual abstrac\-tions, the terms of Indo-Aryan languages have, on the other hand, essentially
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 11.\tab}}\pard \qj \li0\ri0\sb432\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls38\pnrnot0\pndec\pnstart11\pnindent360 {\pntxta .}}
\faauto\ls38\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid, 35.193.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls38\pnrnot0\pndec\pnstart11\pnindent360 {\pntxta .}}\faauto\ls38\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Milindapanha, 49.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \qj \fi-288\li288\ri72\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls38\pnrnot0\pndec\pnstart11\pnindent360 {\pntxta .}}
\faauto\ls38\rin72\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 49; cf. }{\i\cf1\insrsid11894558 Visuddhi-magga. }{\cf1\insrsid11894558 17 (W., 184). The same idea is expressed
 with the following simile: if the oil and the wick or a light are impermanent, then it cannot be. thought that the light is permanent or eternal }{\i\cf1\insrsid11894558 \{Majjh., 146).
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \qj \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls38\pnrnot0\pndec\pnstart11\pnindent360 {\pntxta .}}\faauto\ls38\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Milindapanha, }{\cf1\insrsid11894558 40-41.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 47
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par variable meanings as they have to express the richness of direcr experience.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
The term dukkha is frequently translated as "pain," whence the stereotyped notion that the essence of Buddhist teaching is simply that the world is pain. But this is the most popular and, we might almost say, profane interpretation of the Buddhist 
doctrine. It is quite true that dukkha in the texts also refers to such things as growing old, being ill, undergoing what one wishes to avoid and being deprived of what one desires, and so on; all of which can in general be considered as pain or suffering
. Yet, for example, the idea that birth itself is }{\i\cf1\insrsid11894558 dukkha }{\cf1\insrsid11894558 should make us pause, and particu\-larly as the same term refers to nonhuman, "celestial" or "divine}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558  states of con\-sciousness that certainly cannot be considered as subject to "pain" in the ordinary sense of the word. The deeper, doctrinal, and nonpopular significance of the term }{\i\cf1\insrsid11894558 dukkha }{
\cf1\insrsid11894558 is a state of agitation, of restlessness, or of "commotion}{\cf1\super\insrsid11894558 ''}{\cf1\insrsid11894558 ' rather than "suf\-fering." We can describe it as the lived counterpart of what is expressed in the theory o}{
\f113\cf1\insrsid11894558 f universal impermanence and insubstantiality, of anicca and of anatt\'e2. And it is for this reason that, in the texts, }{\i\cf1\insrsid11894558 dukkha, }{\f113\cf1\insrsid11894558 anicca, and anatt\'e2
 when they do not actually appear as synonyms,16 are always found in close relationship. This interpretation is }{\cf1\insrsid11894558 confirmed if we consider dukkha in the light of its opposite. that is, of the states }{\i\cf1\insrsid11894558 of }{
\cf1\insrsid11894558 "liberation"; }{\i\cf1\insrsid11894558 dukkha }{\cf1\insrsid11894558 now appears as the antithesis of unshakable calm, which is superior not only to pain, but also to pleasure; as the opposite of the "incomparable sa
fety," the state in which there is no more "restless wandering," no more "coming and going," and where fear and anguish are destroyed. In order really to understand the implications of }{\i\cf1\insrsid11894558 dukkha, }{\cf1\insrsid11894558 
the first truth of the Ariya, and therefore to grasp the deepes}{\f113\cf1\insrsid11894558 t significance of sams\'e2ric existence, we must associate the notion of "an\-
guish" with that of "commotion" and "agitation." The Buddha saw in the world: "A race which trembles"-men trembling, attached to their persons. "like fish in a stream that is almosr }{\cf1\insrsid11894558 
dry."17 "This world is fallen into agitation" is the thought that came to him while he was still striving to achieve illumination,' "in truth, this world has been overcome by agitation. We are horn, we die, we pass away from one state, we arise in another
. And from this sorrow, from this decay and death, no one knows the escape.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 ' Therefore it is a question of something far deeper and larger than anything the usual notion of pain can designate.
\par We now come to the second truth of the Ariya, which deals with samudaya, that is, with origin. From what does this experience of ours, which manifests itself as }{\i\cf1\insrsid11894558 dukkha, }{\cf1\insrsid11894558 
as agitation, as anguished becoming, originate; from where does it draw nourishment
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 15.\tab}}\pard \ql \li0\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls39\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}
\faauto\ls39\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Cr. Stcherbatsky, }{\i\cf1\insrsid11894558 Central Conception. }{\cf1\insrsid11894558 p, }{\i\cf1\insrsid11894558 48.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 16.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls39\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}\faauto\ls39\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Jansink, Mistica del }{\i\cf1\insrsid11894558 buddismo. p. }{\cf1\insrsid11894558 95.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 17.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls39\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}\faauto\ls39\rin0\lin0\itap0\pararsid11894558 
{\i\f113\cf1\insrsid11894558 Suttanip\'e2ta, }{\cf1\insrsid11894558 4.2.5-6.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 18.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls39\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}\faauto\ls39\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558  }{\i\cf1\insrsid11894558 Samyutt\'84 }{\cf1\insrsid11894558 12.t0.
\par }\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 19. Digha}{\i\cf1\insrsid11894558 . }{\cf1\insrsid11894558 14.2.18.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 48
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 and what maintains it? The answer is tanh\'e2
 (Skt,: trsna) that is to say, craving or thirst: "thirst for life for ever renewing itself, which, when it is joined to the pleasure of satis\-faction and gratifies itself here and there, is thirst for sensual pleasure, thirst for exist\-
ence, thirst for becoming." This is the central force of sams\'e2ric existence, this is the principle that determines the anatta, that is, the nonaseity of any thing and an}{\cf1\insrsid11894558 
y life whatsoever and that endows all life with alteration and death. Thirst, craving, burning, according to the Buddhist teaching, stand not only at the root of all states of mind, but also of experience in general, of the forms of feeling, perception, a
nd observation that are most nearly considered to he neutral and mechanical. Thus we get the suggestive symbolism of the "burning world" "The whole world is in flames, the whole world is consumed by fire, the whole world trembles.}{
\cf1\super\insrsid11894558 "20}{\cf1\insrsid11894558  All is in flames. And what is the all that is in flames? The eye is burning, what is visible is burning, consciousness }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
the visible is burning, contact of the eye with what is visible is burning, the feeling-be it pleasure or pain, or neither pain nor pleasure-which arises fro
m the contact with what is visible is burning. And with what is it burning? With the fire of desire, with the fire of aversion, with the fire of delusion"--and the same theme is repeated separately for what is heard, for what is tasted, touched, and smell
e}{\f113\cf1\insrsid11894558 d, and for what is thought;21 and again there is the same theme for the pancakkhandh\'e2, the fivefold stem of the person\-ality: materiality, feeling, perception, the formations, consciousness.}{\cf1\super\insrsid11894558 22}
{\cf1\insrsid11894558  This flame butns not only in desire, aversion, and delusion, but also in birth and death, in decay, in every kind of pain and suffering?
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
Such is the second truth of the Ariya, the truth about "origin." To understand it we must go beyond the most superficial plane of consciousness: since although ev\-eryone will probabl
y concede that desire is the root of a large number of human actions, practically none will ever understand intuitively that it is the substance of his own bodily form, the root of his very individuality, the base of his every experience, even }{
\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 that of a color or a sound, to which he is indifferent, This holds good to a certain extent for the first truth also, since it is most improbable that everyone will understand that beneath his joy lies }{
\i\cf1\insrsid11894558 dukkha, }{\cf1\insrsid11894558 that is, agitation, }{\i\cf1\insrsid11894558 suffering, }{\cf1\insrsid11894558 and restless\-ness. The fact is that these two truths are already, in a certain measure, related to the "other shore,}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  being directly evident only to those who have already crossed over and can comprehend objectively and fully the nature of the state in which they previously found
 themselves? In this particular connection the texts provide an
\par }\pard \ql \li0\ri0\sb252\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 20..Samyutt., 1.133.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls40\pnrnot0\pndec\pnstart21\pnindent360 {\pntxta .}}\faauto\ls40\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Mahavagga }{\i\cf1\insrsid11894558 (Vinaya), }{\cf1\insrsid11894558 121.2 3; Samyutt..35.28.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls40\pnrnot0\pndec\pnstart21\pnindent360 {\pntxta .}}\faauto\ls40\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Samyutt, 22.61.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 23.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls40\pnrnot0\pndec\pnstart21\pnindent360 {\pntxta .}}\faauto\ls40\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. }{\i\cf1\insrsid11894558 35.28: Mahavagga (Vin.), }{\cf1\insrsid11894558 1.21.2-3.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \qj \fi-288\li288\ri0\sa72\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls40\pnrnot0\pndec\pnstart21\pnindent360 {\pntxta .}}
\faauto\ls40\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 In Majjh., 80. it is, in tact, expl}{\cf1\sub\insrsid11894558 i}{\cf1\insrsid11894558 citly stated rhat only those who have arrived at the goal. have laid aside tbe burden, }{
\i\cf1\insrsid11894558 have }{\cf1\insrsid11894558 done }{\i\cf1\insrsid11894558 what was }{\cf1\insrsid11894558 to }{\i\cf1\insrsid11894558 he dome. and }{\cf1\insrsid11894558 who }{\i\cf1\insrsid11894558 have freed }{\cf1\insrsid11894558 themselves }{
\i\cf1\insrsid11894558 from the }{\cf1\insrsid11894558 bonds }{\i\cf1\insrsid11894558 of existence, }{\cf1\super\insrsid11894558 can }{\cf1\insrsid11894558 understand what craving and thirst for craving are.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 49
\par }\pard \qc \li0\ri0\sl480\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sb180\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 illuminating simile, that of the leper. }{\i\cf1\insrsid11894558 Those who, }{\cf1\insrsid11894558 
"driven by desire, consumed by the thirst of desire, burned by the fever of desire, delight in desire,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 are like those lepers, their bodies covered with sores, ulcerated. eaten by worms, who, in scratching their sores and scorching their limbs, feel a morb
id delight. But one who frees himself from leprosy, feels cured, heathy, and independent, "master of where he would go"; this man would then understand "according to reality" the morbid delight of the leper, and should anyone attempt to drag him by force 
toward the fire in which he formerly found delight, he would struggle in every manner possible to withdraw his body.}{\i\cf1\super\insrsid11894558 25}{\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\tlul\tx6048\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Apart from this, fhe symbolism of the flame and of the fire is enough to help us to understand approximately the law of conditioned existe
nce and of becoming as "craving}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  or "thirst." Besides, let us take as an illustration physical thirst or, in gen\-
eral, nourishment. Instinct induces an organism to satisfy itself by assimilating and consuming something for maintenance, Maintenance, however
, implies that there is later a fresh feeling of hunger or thirst, because of the law of the organism that has been strengthened through the very satisfaction of the need. It is stated thus in the Gospels: }{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558 Whosoever drinketh of this water shall thirst aga
in. But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life."26 Still more appro\-
priate is the symbolism of the flame and of the pr
ocesses of combustion, We owe to Dahlke an account of it that allows us to penetrate into the secret of samsaric life. Having likened craving to a fire, every living being appears, not as an "I," but as a process of combustion since. at the level on which
 
we are talking, we cannot say that a being has craving, but rather that he himself is craving. There is then---latent in everyone---a will to bum, to become a flame consuming some particular material. The fuel stimulates this will and starts the fire in a
 
process of combustion that, how-ever, results in a greater degree of heat, that is, in a fresh will to burn, thus starting a new combustion, and so on, endlessly. From this point of view it is a process that generates and sustains itself; and at each inst
a
nt the flame represents a particular degree of heat that, as such, is the potentiality for a new combustion as soon as contact is made with some fresh inflammable material.27 In this way the text we have been following considers every contact, every perce
ption, vision, or thought as a species of "burning." The fire is the craving that the will induces toward this or that contact, in which it spreads and sharpens itself, feeding itself, in a manner of speak\-
ing, on itself and provoking itself in the very act of satisfaction and of consuming its fuel. The }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 I}{\cf1\super\insrsid11894558 " }{\cf1\insrsid11894558 
as santana, or "current," is none other than the continuity of this fire that
\par }\pard \ql \li0\ri0\sb288\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 25. }{\cf1\insrsid11894558 Maim.. }{\i\cf1\insrsid11894558 75.
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 26. John 4:13-14.
\par }\pard \ql \fi-216\li216\ri72\sl192\slmult0\nowidctlpar\tx0\faauto\rin72\lin216\itap0 {\cf1\insrsid11894558 27.Dahlke, }{\i\cf1\insrsid11894558 Buddhismus als Weltanschauung. }{\cf1\insrsid11894558 pp. 50-57 [Buddhism }{\i\cf1\insrsid11894558 
and Science, }{\cf1\insrsid11894558 pp. 47 }{\i\cf1\insrsid11894558 -561; Buddhismus als Religion and Moral. }{\cf1\insrsid11894558 pp. 102 f}{\i\cf1\insrsid11894558 f.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 50
\par }\pard \qc \li0\ri72\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\f113\cf1\insrsid11894558 dies down and smolders among the ashes when the supply of material grows short yet ready to blaze forth at every fresh contact, The process of sams\'e2
ric life is thought of as a flame attached to burning materia}{\cf1\insrsid11894558 l or rather as a flame that is itself its own material. The contacts develop through attachment, }{\i\f113\cf1\insrsid11894558 up\'e2d\'e2na.. }{\cf1\insrsid11894558 
This occurs above all in the fivefold stem that makes up the person in general: materiality, feeling, percep\-tion, formations, individuated conscious
ness. Burning potentially in this stem, thirst develops in each one of its five parts through the series of contacts furnished by the outside world; the world itself appears to the will to burn and to be burning as a kind of varied fuel, a fuel that incit
es greater combustion in proportion to the delus}{\f113\cf1\insrsid11894558 ive satisfaction it affords this will. The theory of anatt\'e2, of "not-I," thus has this meaning: the "I}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 does not exist outside the process of burning, it is this very process-were a halt really made, the "I," the illusion of being }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 I" would collapse. Here,
 then, is the reason for the anguish and for the primordial "agitation" of which we have already spoken, here is the profound source of the "triple fire of sensuality, hate, and delu\-sion}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 and of the will that "causes the search for other worlds." The sams}{\f113\cf1\insrsid11894558 \'e2
ric "I" has its foundation in craving, without which it would collapse. Even in suffering and in pain there works a variety of this profound fire, of the will of conditioned beings for existence, which involves a fundamental abdication.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 On this basis the }{\f113\cf1\insrsid11894558 Buddhist theory of sams\'e2
ra has been able to develop as far as the theory of "instantaneousness" or "instantaneous existence,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 khana. If existence and the sense of "I" are conditioned by contacts, this existence must resolve itself into the point series of 
these same contacts. In this sense, strictly speaking, life is instantaneous, just as, in the Buddhist image of the wheel of a wagon whose move\-
ment is continuous, but which, moving or at rest, touches the ground at only one point. "In the same way the lif
e of beings has only the duration of a thought: the being of the past moment has lived, but does not live and will not live; the being of the future moment will live, but does not live and has not lived; the being of the present moment lives, but has not 
lived and will not live."29
\par This is the }{\i\cf1\insrsid11894558 coup de }{\f113\cf1\insrsid11894558 grace delivered to the Brahmanical theory of \'e2tm\'e2. And even if we ignore the later and more extreme expressions of the theory of}{\cf1\super\insrsid11894558  }{
\cf1\insrsid11894558 "instantaneous existence.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  however coherent, this way of thinking is enough to d
estroy the theory of reincarnation that we considered to be largely in Hinduism the effect of foreign influences. In fact, we have already seen that the preoccupation with knowledge of what one was and of what one will be beyond this life is considered by
 fhe Buddha to be an opining and a rambling that is a disease, a thorn, a sore. a forest, a tumor, a labyrinth. In any case, the idea that "this consciousness persists
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 28.\tab}}\pard \qj \li0\ri0\sb396\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls41\pnrnot0\pndec\pnstart28\pnindent360 {\pntxta .}}
\faauto\ls41\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Thus in }{\i\cf1\insrsid11894558 Angutt., }{\f113\cf1\insrsid11894558 5.69 he who desrroys tanh\'e2, craving. is called "he who destroys the support.}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 29.\tab}}\pard \ql \li0\ri0\sb36\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls41\pnrnot0\pndec\pnstart28\pnindent360 {\pntxta .}}\faauto\ls41\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Visuddhi-magga. }{\cf1\insrsid11894558 8 (W., 150).
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 5I
\par }\pard \qc \li0\ri0\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 PRINCIPLES
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 unchangeable through the cycle of changing existences}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 is expressly stated to he "false opinion, not spoken of by the Buddha," the idea of' "a fool,"3}{\cf1\super\insrsid11894558 0}{\cf1\insrsid11894558 
 a judgment in which the order of disciples, after questioning by Prince Siddhattha, agrees' The fundamental argument here is that it is impossible in practice to refer the possibility of having already existed to any evidence of conscious
ness," and in the second place. that "the nature of consciousness is conditioned"}{\cf1\super\insrsid11894558 33}{\cf1\insrsid11894558 ---conditioned above all by "name-and-form}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
; a real continuity of consciousness is inconceivable where "name-and-form}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  is liable to change, where new }{\i\cf1\insrsid11894558 khandha. }{\cf1\insrsid11894558 new and differ
ent psychophysical aggregates may he produced in the current. in fact, "it is not the same name-and-form that re-arises.}{\cf1\super\insrsid11894558 "34}{\cf1\insrsid11894558 
 When, with the cessation of a life, "name-and-form," that is to say individuality, ceases, it does not go on to exist elsewhere as t
he same aggregate. We must imagine it, tattier, as the sound of a lute that comes into being without ever having existed elsewhere and that does not pass on to another place when the musician has ceased playing." A continuity does indeed exist, but it is 
impersonal, it is the continuity of craving, of the }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
current," of the will to hum in order to he; when this force has exhausted, like fuel, one life it leaps like a flame to attach itself to another stem and to blaze forth in it. According to one text,36 it
 remains in the intermediate stages as a flame that consumes itself, that is, as pure calorific potential. Strictly speaking we should here refer to a continuum from which both absolute diversity and absolute identity are excluded. A simile used in this c
o
nnection is that of the flames of the three watches of the night: the torch of the first watch, which, when it is about to die out, lights another torch, and this in its turn, lights a third. These three flames cannot be called either the same or differen
t
. One has lighted another, one has the fire of another, but they are all different from each other, and the flame is in each case the flame (life, consciousness) of a different torch. Another simile is that of milk that turns into curd and then into butte
r and then into cheese. We are dealing with the same substance, but any change of state makes the use of the same name improper, and we cannot say that curd is milk or that butter is curd.'' In changing the
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 30.\tab}}\pard \ql \li0\ri0\sb144\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls42\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}
\faauto\ls42\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 30. Majjh., 38.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 31.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls42\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}\faauto\ls42\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 ibid.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 32.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls42\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}\faauto\ls42\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 101.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 33.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls42\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}\faauto\ls42\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. 38.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 34.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls42\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}\faauto\ls42\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Milindapanha, 46.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 35.\tab}}\pard \qj \fi-216\li216\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls42\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}
\faauto\ls42\rin0\lin216\itap0\pararsid11894558 {\cf1\insrsid11894558 Visuddhi-magga, 20 (W., 186), Tantric Buddhism (majra-yana), }{\i\cf1\insrsid11894558 a }{\cf1\insrsid11894558 bell and a scepter are the two sym\-bolic }{\i\cf1\insrsid11894558 
objects used in }{\cf1\insrsid11894558 magicat }{\i\cf1\insrsid11894558 operations. The }{\cf1\insrsid11894558 bell }{\i\f113\cf1\insrsid11894558 (ghant\'e2) is the symbol of "knowtedge" of the phenom\-}{\cf1\insrsid11894558 
enal world, where every reality, as the sound of a bell. is perceptible bu13 evanescent; the scepter, on the other hand. symbotises the mule principle of the }{\i\cf1\insrsid11894558 vajra, }{\cf1\insrsid11894558 of the diamond-lightning. of which the 
spirit of every "Awakened One" is composed.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 36.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls42\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}\faauto\ls42\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Samyut., 44.9. }{\i\cf1\insrsid11894558 The text, in fact, says }{\cf1\insrsid11894558 this: }{\i\cf1\super\insrsid11894558 "}{\i\cf1\insrsid11894558 as }{\cf1\insrsid11894558 fuel }{\i\cf1\insrsid11894558 is necessary for }{
\cf1\insrsid11894558 rhe ftame, }{\i\cf1\insrsid11894558 so a new existence needs a
\par }\pard \ql \li288\ri0\sl192\slmult0\nowidctlpar\tx0{\*\pn \pnlvlcont\ilvl12\ls0\pnrnot0\pndec\pnstart1 }\faauto\ilvl12\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 substance." It }{\i\cf1\insrsid11894558 is asked, however, }{
\cf1\insrsid11894558 what }{\i\cf1\insrsid11894558 is }{\cf1\insrsid11894558 13he }{\i\cf1\insrsid11894558 substance }{\cf1\insrsid11894558 when 13he flame }{\i\cf1\insrsid11894558 us }{\cf1\insrsid11894558 carried by }{\i\cf1\insrsid11894558 the wind. }{
\cf1\insrsid11894558 The Buddha's
\par }\pard \ql \li216\ri0\sl192\slmult0\nowidctlpar\tx0{\*\pn \pnlvlcont\ilvl12\ls0\pnrnot0\pndec\pnstart1 }\faauto\ilvl12\rin0\lin216\itap0\pararsid11894558 {\cf1\insrsid11894558 
reply in due wind itsetf. It is then asked: when a being leaves one body and arises in another. what is the
\par }\pard \qc \li0\ri0\sl192\slmult0\nowidctlpar\tx0{\*\pn \pnlvlcont\ilvl12\ls0\pnrnot0\pndec\pnstart1 }\faauto\ilvl12\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 
fuel indieated by the Lord Gotama? The reply is: "In this case, in tru13h. the fuel is the craving itself."
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 37.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls42\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}\faauto\ls42\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Miliadapanha, 40-41.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 52
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 state--in having a different "name-and-form" (philosophically we might say: a dif\-ferent }{\i\cf1\insrsid11894558 principium }{\cf1\insrsid11894558 
individuationis)-it is well to change also the denomination.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 The only real continuity is a causal connection, a kind of impersonal heredity, The flame that, in a g
iven being, is the life of that being, assumes in the course of that life a certain quality, a certain ha hit us that will last and manifest itself in successive combustions. From this we derive the notion of what are called the }{
\i\f113\cf1\insrsid11894558 sankh\'e2r\'e2 }{\cf1\insrsid11894558 (the formations) that correspond to the di}{\cf1\super\insrsid11894558 r}{\cf1\insrsid11894558 
ections adopted by desire and that constitute one of the five groups of the personality; while for the genera] determining law whereby this fundamental force gathers together its particular group of dhamm}{\f113\cf1\insrsid11894558 
a, or the elements, when manifesting itself, the Upanisad term karma (P\'e2li: kamma) is used, especially in later Buddhist texts. Thus kamma is spoken of as a "matrix of beings"-kammayoni-and the principle is formulated that "according to the ac\-
tions of a b}{\cf1\insrsid11894558 
eing, there arises fresh becoming; what one does causes one to become again. Re-become, contacts touch one [that is, the new process of combustion is started]. Beings, then. are the heirs of actions."38 From this kind of concept, however, we must not agai
n
 presume the continuity of an individual substratum, of an "I"; we should bear in mind, rather, the idea of a flame that moves from one branch (of a tree) to another, and we should take into special account only the particular quality assumed by the tire 
i
n the one combustion that transfers itself to the next. This is why there is no answer in the texts to the quesrion: Is it the same individual who feels the effects of a preceding existence or is it another individual? The only answer we can give is to re
fer to "conditioned genesis,}{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558  that is, to the process that, in general, leads to sams\'e2
ric consciousness.39 To the question: Is it the same name-and-form that arises in a new existence'? the answer is: "t is not the same name-and-form that arises in the next}{\cf1\insrsid11894558 
 existence; but with this name-and-form good or bad actions are done, by means of which a new name-and-form arises in a future existence."40 The text con\-
cludes: "The effects arise in a series from which both absolute identity and absolute diversity are ex
cluded, whence one cannot say if they are created by the same being or by something different:"41 More radically, we could give the illustration of the billiard ball that moves after receiving both force and direction from another billiard ball, distinct,
 
of course, from the first one-had not this same animated world of ours already provided us with a perfect analogy in the phenomenon of generation and biological heredity: for although distinct from his parent, in the new animal we find the life, the tende
ncies, the instincts, and often even the blemishes of his forebears.
\par }\pard \qj \li0\ri0\sb252\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 38. Majjh., 57
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 39.\tab}}\pard \qj \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls43\pnrnot0\pndec\pnstart39\pnindent360 {\pntxta .}}\faauto\ls43\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Sarhyuti., 12.17.24.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 40.\tab}}\pard \qj \fi-288\li288\ri72\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls43\pnrnot0\pndec\pnstart39\pnindent360 {\pntxta .}}
\faauto\ls43\rin72\lin288\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Milindapadha, }{\cf1\insrsid11894558 46.6-9. Also in }{\i\cf1\insrsid11894558 Samyutt., 1237, }{\cf1\insrsid11894558 
where it is said that this body is considered neither as one's own, nor as someone etse's, hut as derermined by a preceding action, That is, by the energy pro\-duced by preceding actions, either mental or physical.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 41.\tab}}\pard \qj \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls43\pnrnot0\pndec\pnstart39\pnindent360 {\pntxta .}}\faauto\ls43\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Milindapanha. 46--49; }{\i\cf1\insrsid11894558 Visuddhr-magga, }{\cf1\insrsid11894558 17 }{\i\cf1\insrsid11894558 (W. 238-40).
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 53
\par }\pard \qc \li0\ri72\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 However, we deem that one should think less of a linear continuity of individual existenc
es, than of so many appearances of a single stem of craving. This, while in the process of combustion, is every single life, every single individual; it is the desire that composes that life, that individual, but that at the same time transcends it and, a
fter returning to a latent state, moves on to emerge elsewhere and to establish itself mainly according to the force and the direction that it has already given itself in its preceding life (or lives).
\par With this doctrine the compromise inherent in the Upani}{\f113\cf1\insrsid11894558 sadic concept-oscil\-lating between truth relative to \'e2tm\'e2
 consciousness and truth relative to samsaric consciousness-is overcome, and at the same time a severely realistic point of view is established, void of }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 idealisms" and attenuations. The result is ce
rtainly not a consoling view. The Buddha, in a manner of speaking, by speeding up the rhythm has set forth what amounts to the limiting-form of the fall or regression, because it is only in this way that a total reaction can be provoked and the necessity 
for the ascesis demanded by the path of Awakening undetstood.
\par Here it will he well to add the following consideration. We have already said that the first two truths of the Ariya, with particular reference to the doctrine of thirst and of fire, may not be d
irectly evident to modem man. He may be able to under-stand them fully only in special or critical moments, because the life he normally leads is as if outside himself; half sleepwalking, he moves between psychological reflexes and images that hide from h
i
m the deepest and most fearful substance of existence. Only in particular circumstances is the veil of what is, fundamentally, a providential illusion torn aside. For example, in all moments of sudden danger, on the point of being threatened either by the
 vanishing of ground from under one's feet through the opening of a chasm or glacier crevasse, or in touching inadvertently a glowing coal or an electrified object, an instantaneous reaction takes place. This reaction does not proceed from the "will,}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  consc
iousness, nor from the "1." since this part follows only after the initial reaction is complete; in the flrst moment it is pre-ceded by something more profound, more rapid, and more absolute. During extreme hunger. panic, fear, sensual craving, or extreme
 
pain and terror the same force again shows itself-and he who can comprehend it directly in these moments likewise creates for himself the faculty of perceiving it gradually as the invisible substratum of all waking life. The subterranean roots of inclinat
ions, faiths, atavisms, of invin\-
cible and irrational convictions, habits, and character, all that lives as animality, as biological race, all the urges of the body-all this goes hack to the same principle. Compared with it, rhe "will of the 'I"' has, norma
lly, a liberty equivalent to that of a dog tied to a fairly long chain that he does not notice until he has passed a certain limit. If one goes beyond that limit, the profound force is not slow to awaken, either to supplant the "I" or to mislead it, makin
g it believe that it wills that which, in fact,
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 54
\par }\pard \qc \li0\ri72\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
the force itself wills. The wild force of imagination and of suggestion takes us to the same point: to that where according to the so-called law of "converse effort," one does somethin}{\cf1\super\insrsid11894558 g}{\cf1\insrsid11894558 
 the more strongly the more one "wills" against it-as sleep eludes one the more one "wills" it, or as the suggestion that one will fall into an abyss will certainly cause one to fall if one "wills" against it.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 This force, which is connected with the emotive and irrational energies, gradu\-
ally identifies itself as the very force that rules the profound functions of physical life, over which the "will," the "mind,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  and the "I}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 have very little influence, to which they arc external and on which they live parasitically, extractin
g the essential fluids yet without having to go down for them into the heart of the trunk. Thus one must ask oneself: What, of this "my" body, can be justifiably thought of as subject to "my}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 will? Do "I" will "my'' breath or the mixtures of the digestive juices by which food is digested? Do "I" will my form, my flesh, or my being this man who is condi\-
tioned thus and nof otherwise? Can he who asks himself this not go on even further and ask himself: My "will" itself, my consciousness, my "I"-do I will these, or simply is it that they are?
\par We shall see that the Doctrine of Awakening actually asks questions of this kind. And he who is strong enough to force himself, in this sense, to go beyond illusion, cannot help arriving at this disconcefting conclusion: "You are not }{
\i\cf1\insrsid11894558 life }{\cf1\insrsid11894558 in yourself. You do not exist. You cannot say 'mine' of anything. You do not possess life-it is life that possesses you. You suffer it. And the possibility of immortal sur\-
vival of this phantom 'I' at the dissolution of the body is only a 
mirage, since every-thing tells you that its correlation with this body is essential to you and a trauma, an indisposition, a fainting fit, or any kind of accident has a definite influence over all its faculties, however 'spiritual' and 'superior' they ma
y be."
\par There are some who, at certain moments, are able to become detached from themselves, get beneath the surface, down into the dark depths of the force that rules their body, and where this force loses name and identity. They have the sensation of this 
force expanding and including "1" and "not-I." pervading all nature, substantiat\-ing time, supporting myriad beings as if they were drunk or hallucinated, reestablish\-
ing itself in a thousand forms, irresistible, untamed, inexhaustible, ceaseless, limit-less, burning with ete}{\f113\cf1\insrsid11894558 rnal insufftciency and hunger. He who reaches this fearful per\-
ception, like an abyss suddenly opening, grasps the mystery of samsara and of sams\'e2ric consciousness and understands and fully lives anatta, the doctrine of nonaseity, of "not-I." The passage from purely individual consciousness to this sams\'e2
ric conscious\-ness that includes indefinite possibilities of existence, both "infernal" and celes\-tial-this, fundamentally, is the basis of the whole Doctrine of Awakening. We are not dealing here with a "ph}{\cf1\insrsid11894558 
ilosophy" hut with an experience that, to tell the truth, is not the sole property of Buddhism. Traces and echoes of it are also to he found in
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 55
\par }\pard \qc \li0\ri0\sb36\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 other traditions, both Eastern and Wesrern: in the West, particularly in terms of se\-cret knowledge and of 
initiatory experience. The theory of universal pain, of life as pain, does not represent, in this respect, anything other than something completely external and, as we have already said, profane. Where it has been widely diffused it refers only to the for
ms of a popular exposition.
\par }\pard \qj \fi360\li0\ri72\sa4788\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\f113\cf1\insrsid11894558 From the point of view of Western mentality, as a general outlook, two forms or degrees of existence and sams\'e2
ric consciousness can be distinguished: one is truly sams\'e2ric, the other is limited to the time and the space of a single individual exist\-
ence. The consciousness prevalent in the modern West is this second one. But this only represents a part, a section of a consciousness or a sams\'e2ric existence that stretches out across time, and that, as we have just poinfed out, may al
so include states free from the temporal law that we know. In the ancient Eastern world there still existed, in great measure, this much vaster sams\'e2
ric consciousness. And the initiatory-ascetic path considered as an essential first phase the passage from the particular consciousness that is hound to a single life and defined by the illusion of the individual "I" to truly sams\'e2
ric consciousness: a concept to which the notion of sant\'e2na, of the "1" as flux, current or indefinite series of insubstantial state}{\cf1\insrsid11894558 s deter-mined by }{\i\cf1\insrsid11894558 dukkha, }{\cf1\insrsid11894558 
also corresponds, Only after mastering this phase can a passage be found to what is really unconditioned and extra-samsaric. But, as we shall soon see when we speak of the vocations, it is very rare in the West to find anyone who d}{
\f113\cf1\insrsid11894558 oes not confuse the unconditioned, the absolute, with what are only higher states of sams\'e2ric consciousness.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 56
\par }\pard \qc \li0\ri0\sl1788\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 6\line Conditioned Genesis
\par }\pard \qj \li0\ri0\sb540\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The problem of "origin," corresponding to the second truth of the Ariya, is investi\-gated more deeply in what is known as 
doctrine of dependent origination or "condi\-tioned genesis}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 (paticca-samuppada), which makes a separate study of the stages and states by which conditioned existence is arrived at. "Profound, hard to perceive, hard to understand, peaceful, elevated, not re
ducible to discursive thought, subtle, accessible (only) to the wise}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 this doctrine is called.' It seems that it may have been due to the common man's difficulties in understanding it. that Prince Siddhattha at first hesitated to reveal it: "a doctrine tha
t leads on against the current, internal and profound, it will he invisible to those who are ensnared by craving, wrapped up in the shadow of ignorance."2 This should be borne in mind by all who, in this matter, like to advance }{\i\cf1\insrsid11894558 
a "caveat }{\cf1\insrsid11894558 against reading profound metaphysical concepts into this old series."}{\cf1\super\insrsid11894558 3}{\cf1\insrsid11894558  Indeed, we are dealing here with the results of a transcendental investiga\-
tion, realized-according to tradition-in states of consciousness cor}{\cf1\super\insrsid11894558 r}{\cf1\insrsid11894558 esponding to the three watches of the night, during which P
rince Siddhattha's spiritual activity brought him to superrational illumination, to bodhi.}{\cf1\super\insrsid11894558 4}{\cf1\insrsid11894558  We must therefore also antici\-
pate the objection that this discourse on transcendental states, in spite of the declared ostracism of all speculation, is based on si
mple philosophical hypotheses. Buddhism belongs to a civilization that accepted as a principle the possibility of insight "with which not only this world but also the world beyond is seen"}{\cf1\super\insrsid11894558 5}{\cf1\insrsid11894558 
 and thence the possibil\-ity of discovering in certain conditions, both the states that precede the appearance
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 1. Samyutt., 6.1.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 2 Majjh., }{\cf1\insrsid11894558 2h.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \ql \fi-216\li288\ri0\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls44\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}
\faauto\ls44\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 C. A. F. Rhys Davids in (he introduction to }{\i\cf1\insrsid11894558 Kindred }{\cf1\insrsid11894558 Sayings (the translation of Samyutta-nikaya London. 19221), vol. 2, p. 6.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls44\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}\faauto\ls44\rin0\lin72\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Mahavagga (Vin.). }{\cf1\insrsid11894558 1.1.2; }{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 4.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li72\ri0\sa36\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls44\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}\faauto\ls44\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Digha, }{\cf1\insrsid11894558 19. I5: }{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 34.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 57
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par of a man in a bodily existence and those that occur when this form of manifestation is exhausted.' The horizons of our contemporaries are naturally very different, and for this reason the impression that we are dealing here simply with theor
ies cannot he entirely eliminated.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 However, in one way or another, it is still necessary to penetrate this knowl\-
edge, since it is fundamental both for the doctrinal and the practical part of the Bud\-dhist teaching. "He who sees conditioned genesis}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 -it is 
said'-"sees the truth (dhamma) and he who sees the truth sees conditioned genesis." And again: "Of all things which proceed from cause, the Accomplished One has explained the cause and also its destruction. This is the doctrine of the great ascetic."8 It 
s
erves as the immediate basis for practical action, and it is the generator of "tranquillity" (the opposite state to dukkha), because its meaning is this: "If that is, this comes of it; with the origin of that this originates; if that is not, this does not
 come of it; with the end of that this ends.}{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558 ' By knowing what are the causes in virtue of which we come to a stale of sams\'e2
ric existence, we also know that their removal also removes this same state of sams\'e2ric existence. For this reason the doctrine of paticca-samuppada con\-stirutes the premise for}{\cf1\insrsid11894558 
 the two remaining truths of the Ariya: namely, the third truth concerning }{\i\cf1\insrsid11894558 nirodha, }{\cf1\insrsid11894558 that is, the possibility of the destruction of the state marked by }{\i\cf1\insrsid11894558 dukkha; and }{
\cf1\insrsid11894558 the fourth truth concerning magga, or the methods to be followed in order to achieve such a destruction.
\par }{\f113\cf1\insrsid11894558 The paticca-samupp\'e2da-which literally means "conditioned genesis" or "for\-mation}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 -considers a series of twelve conditioned states. The term used is }{
\i\cf1\insrsid11894558 paccaya, }{\cf1\insrsid11894558 condition, and not hew, cause: it is a question of conditionality and not of true causal\-ity. We ma
y here return to the simile of a substance that, in being transformed. passes through various states, each of which contains the potentiality of giving place, in appropriate circumstances, to the next, or, if neutralized, of suspending the next. On what I
evel does this causal series develop?
\par Oriental commentators and, naturally, still more, European Orientalists have often held discordant opinions on this point. This is due to their not having realized that the same series is susceptible of two different in}{\f113\cf1\insrsid11894558 
terpretations, neither of which excludes or contradicts the other since each refers to a distinct plane. According to the first interpretation-followed unanimously by those on guard against "metaphysics"-the entire series develops on the plane of sams\'e2
ric }{\cf1\insrsid11894558 existence and provides a
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \qj \fi-216\li288\ri0\sb432\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls45\pnrnot0\pndec\pnstart6\pnindent360 {\pntxta .}}
\faauto\ls45\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 For this second form of knowledge, cf. Bantu Thodol (The Tibetan Bonk of the }{\i\cf1\insrsid11894558 Dead). }{\cf1\insrsid11894558 trans W. Y. Evans-'Wentz [London, 1927]. Cf. }{
\i\cf1\insrsid11894558 also Majjh., }{\cf1\insrsid11894558 t36, where ir is said that tbrough }{\i\cf1\insrsid11894558 cetosamadhi }{\cf1\insrsid11894558 the ascetic per\-ceives the posthumous destiny of beings.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \qj \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls45\pnrnot0\pndec\pnstart6\pnindent360 {\pntxta .}}\faauto\ls45\rin0\lin72\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., 28.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \qj \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls45\pnrnot0\pndec\pnstart6\pnindent360 {\pntxta .}}\faauto\ls45\rin0\lin72\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Mahavegga (Vin.), }{\cf1\insrsid11894558 1.23.10
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 9.\tab}}\pard \qj \li72\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls45\pnrnot0\pndec\pnstart6\pnindent360 {\pntxta .}}\faauto\ls45\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Samyutt., 12.21.41.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 58
\par }\pard \qc \li0\ri0\sb72\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par detailed account of the process, which is one developing in time-let us say: in a horizontal direction. Accordingly, a single finite existence is determined by others preceding i
t, while it, in its turn. determines a successive existence or a number of successive existences. It is thus at the same time an effect in one respect and a cause in another.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 But above and beyond this there is a much more profound interpretation, which rea
lly concerns the origins and which is a higher form of knowledge than the "four truths.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
\par According to this interpretation, the series is not only to he considered in tempo\-ral terms, but also in transcendental terms; it develops, that is to say, not horizo
ntally but essentially in a vertical manner, starting from preindividual and prenatal states and finishing on the plane of samsaric existence, in which the "horizontal" series}{\f113\cf1\insrsid11894558 
 considered by the first interpretation develops. Since in the texts these nid\'e2na or causal "nexuses" are quite obviously considered now from one point of view and now from the other, there has been opportunity for confusion and for divergent inter\-
pretati}{\cf1\insrsid11894558 ons wherever general doctrine principles have been left out of account.
\par }{\f106\cf1\insrsid11894558 Here we have particularly to consider the pa\'feicca-samuppada in the sense of a transcendental, vertical, and descending series that even if it finishes by entering time, is not in itsel}{\cf1\insrsid11894558 f temporal.

\par }{\f113\cf1\insrsid11894558 1. The basic element of the whole series is a vijj\'e2, that is to say, "ignorance," un\-
awareness. The significance of this term in Buddhism is not essentially different from its significance in other branches of the Indo-Aryan tradition, the }{\i\cf1\insrsid11894558 Samkhya }{\f113\cf1\insrsid11894558 or the Ved\'e2
nta doctrines, for example, and where it might be figuratively illustrated by say\-ing: man is a god who is unaware that he is such-it is his unawareness }{\i\cf1\insrsid11894558 (a }{\cf1\insrsid11894558 
vijja) alone that makes him a man. t is a question, then, of a state of "oblivion,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  o
f deliquescence, by which the primary motive for identification with one or other form of finite and conditioned existence is determined. We must not therefore think of an abstract dis\-
cernible condition, but rather of something that also includes a disposition, a tendency, a virtual movement. Thus we can think of this state simultaneously as "infatuation," "intoxication, "mania"-and, in fact, we find in some texts that "ignorance}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  and "ma\-nia" condition each other: it is said, for example: "the origin of ignorance determines the origin of mania}{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558 
 and, at the same time. "the origin of mania determines the origin of ignorance"-mania here being considered as tripartite, thaf is, as "mania of desire. mania of existence, mania of ignorance-k\'e2m\'e2sava, bhav\'e2sava, avijj\'e2sava."}{
\cf1\super\insrsid11894558 10}{\f113\cf1\insrsid11894558  Fol\-lowing Neumann and de Lorenzo, we have translated the term \'e2
sava as "mania." It has been rendered by Orientalists in various ways: sometimes as "passions" (Nyanatiloka), sometimes as "toxins"-deadly floods, intoxicants (Rhys Davids) or as
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sb72\sl-144\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 I t). Majjh., 9.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 59
\par }\pard \qc \li0\ri0\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
"depravities" (Warren) or "drugs"' (Woodward), ferments or stupefacients-or by effluvia, impure emanations, suppurations-unreine Ausflusse (Walleser), etc. The literal sense is exactly the idea of an intoxicant drug that can alter an}{
\f113\cf1\insrsid11894558 d pervade an entire organism with a disturbance or a "mania," We must imagine a state of drunken\-ness that makes a man forget himself and, at the same time. makes an irrational action possible. The close rel\'e2
tion of avijja, ignorance, to \'e2sava, mania, is confirmed not only by the Fact that, as we have seen, this same ignorance is described as an \'e2
sava-avijjasava-but still more by the fact that the state of intuitive knowledge or wisdom, panna, as opposed to that of ignorance, is very frequently said to he, }{\cf1\insrsid11894558 attained when the }{\i\f113\cf1\insrsid11894558 \'e2sav\'e2 }{
\cf1\insrsid11894558 have been neutralized or destroyed.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Here we must touch on the problem of the degree in which }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
ignorance" can be considered as something absolutely original. Various views are possible, according to the point of reference. In itself, the Buddhist teaching does not go back beyond }{\i\f113\cf1\insrsid11894558 avijj\'e2. }{\cf1\insrsid11894558 
And, for all practical ascetic purposes, it is not even necessary to go further hack than the transcendental Fact. the mysterious crisis that in the mythological form of an original "fall" or "descent" or "fault" or "alteration}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 appears to some extent in the teachings of all peoples. Doctrinally, however, things are somewhat different. It is stated that "an anterior limit, in which ignorance has not been in some degree, but only after which ignorance ha}{
\f113\cf1\insrsid11894558 s been, if is not possible to find"12; this idea refers, however, not to the transcendental series, but to the horizontal and temporal series of sams\'e2ric existence, about which it is, in fact, stated in the same text: "Sams
\'e2ra does not lead towards what is}{\cf1\insrsid11894558 
 free from death. And it is not possible to chart the first point of the journey of beings who are hindered by ignorance and hound by craving.''13 t would, indeed, be an absurdity to attempt, as some do, to make ignorance the abso\-lute }{
\i\cf1\insrsid11894558 prius }{\cf1\insrsid11894558 in the order of conditioned genesis: it would certainly endow Buddhism with an "originality," but only to condemn it to every form of contradiction and inco\-
herence. Craving might possibly be conceived as something absolutely fundamen\-tal; hut certainty not ignorance th
at already, as such, presupposes knowledge. Nor would it be sensible to talk of an awakening, for obviously one cannot awake if one has not been sleeping, and if there is nothing that shines beyond the cloud of oblivion. And, finally, the very substance o
f}{\f113\cf1\insrsid11894558  the Buddhist doctrine, that is, the ascesis, would be fundamentally prejudiced: For it would not he possible to understand whence one derives the impetus for resisting, for detaching oneself from sams\'e2
ra, for destroying the whole chain of the nid\'e2na by fo}{\cf1\insrsid11894558 llowing it in reverse or backward, and for extin\-
guishing mania without leaving any residue, unless ignorance signified something additional: an intoxication, a darkness, and a drunkenness that, however profound,
\par }\pard \ql \li0\ri0\sb180\sl204\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 11. [These terms in English in the original.--- Trans.].
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls46\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls46\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Samyutt., 15.1.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls46\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls46\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 15.3.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 60
\par }\pard \qc \li0\ri72\sb72\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li72\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin72\itap0 {\cf1\insrsid11894558 
yet still presuppose an antecedent state, and that are not capable of irretrievably paralyzing all energy connected with this state. That the Buddhist teaching agrees with this point of view can be seen in th
is passage: "There is, 0 disciples, an unborn, not become, not compounded, not constructed. If there were not this unborn, not become, not compounded. not constructed, no escape could be seen here from that which is born, become, compounded, constructed. 
But since there is an unborn, not become, not compounded, not constructed, so an escape is possible from what is born, become, compounded, constructed."}{\cf1\super\insrsid11894558 14}{\cf1\insrsid11894558 
\par }\pard \qj \fi288\li72\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin72\itap0 {\cf1\insrsid11894558 In the view of the most celebrated commentator on the texts,}{\cf1\super\insrsid11894558 15}{\cf1\insrsid11894558  moreover, igno\-
rance is, and at the sam}{\f113\cf1\insrsid11894558 e time is not the prime cause; "it is the principal element, but not the beginning." It is not the beginning from the point of view of sams\'e2ric exist\-
ence, of which it is said that there never was a time in which ignorance was not, since this existence has ignorance and craving as its double root and coessential substra\-
tum. But it is the beginning from the higher point of view of the origins. According to this view, it seems that the \'e2sava themselves are conditioned by ignorance and that it is because of t
his that they lead to a determined form of existence on the subhu\-man, human, or "divine" plane,16 On the sams\'e2ric plane, and therefore according to the temporal interpretation, an ignorant man is described as one who, having de\-
scended into birth, cannot }{\cf1\insrsid11894558 apprehend that the law of the world is }{\i\cf1\insrsid11894558 dukkha, }{\cf1\insrsid11894558 
cannot see its origin, nor deliverance from it nor the path by which this deliverance is obtained: ignorance is thus ignorance of the four truths of the }{\i\cf1\insrsid11894558 ariyan. }{\cf1\insrsid11894558 Having been determined by the }{
\i\f113\cf1\insrsid11894558 \'e2sava, }{\cf1\insrsid11894558 by intoxica}{\f113\cf1\insrsid11894558 tion or mania, this particular ignorance establishes the sams\'e2ric state of existence and determines the substratum }{\i\cf1\insrsid11894558 (upadhi) }{
\cf1\insrsid11894558 that protracts it.
\par 2. In the connected series, after }{\i\cf1\insrsid11894558 avijja }{\f113\cf1\insrsid11894558 follow the sankh\'e2ra. This term also has been variously interpreted. Literally, sankh\'e2
ra means a formation or predisposition in regard to a particular aim. We are dealing, that is to say, with a state in which the potential motion of the first }{\i\f113\cf1\insrsid11894558 nid\'e2na has }{\cf1\insrsid11894558 
already assumed a certain direction and has entered on the path that later}{\f113\cf1\insrsid11894558  development will follow. To translate sankh\'e2ra by "dis\-tinctions" (Neumann) is, to some extent, exact, seeing that we cannot choose a direc\-
tion without first having defined it and thus distinguished it from other possible direc\-tions. We must, however, b}{\cf1\insrsid11894558 ear in mind the volitional and active factor }{\i\f113\cf1\insrsid11894558 (sankh\'e2ra }{\f113\cf1\insrsid11894558 
as kamma-cetan\'e2) and the "conceptional}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  factor, n this connection, Burnouf recorded the exegesis according to which }{\i\f113\cf1\insrsid11894558 sankh\'e2r}{\cf1\super\insrsid11894558 a}{
\i\cf1\insrsid11894558  }{\cf1\insrsid11894558 is "the passion which includes desire, aver\-sion, fear and joy," noting, how
ever, that the terms desire and passion are here too much restricted. n a commentary quoted by Hodgson, we read: "The belief of a sen\-sible incorporeal principle in the reality of that which is only a mirage, is accompanied
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \qj \li72\ri0\sb216\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls47\pnrnot0\pndec\pnstart14\pnindent360 {\pntxta .}}
\faauto\ls47\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Udana, 8. 1}{\cf1\insrsid11894558 -3.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 15.\tab}}\pard \qj \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls47\pnrnot0\pndec\pnstart14\pnindent360 {\pntxta .}}
\faauto\ls47\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Visuddhi-magga, }{\cf1\insrsid11894558 17 (W., 17}{\cf1\super\insrsid11894558 1}{\i\cf1\insrsid11894558 -75).}{\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 16.\tab}}\pard \ql \li72\ri0\sb36\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls47\pnrnot0\pndec\pnstart14\pnindent360 {\pntxta .}}\faauto\ls47\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Angutt., 6.63.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 61
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 by a desire for this mirage and by a conviction of its value and reality: this desire is called }{\i\f113\cf1\insrsid11894558 sankh\'e2ra."17 T}{
\cf1\insrsid11894558 o which Burnouf added: }{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558 The sankh\'e2r\'e2 are thus the things guile fingit }{\i\cf1\insrsid11894558 animus. }{\cf1\insrsid11894558 
that is, which the spirit creates, makes, imagines (sankharoti); they are, in a word, the products of the faculty which it has of conceiving, of imagining."18 It is}{\f113\cf1\insrsid11894558 
 in such terms that the object of the "mania" begins to manifest itself and that a particular current, sant\'e2na, begins to define itself in the descent toward sams\'e2ric existence. We can, moreover, relate the }{\i\f113\cf1\insrsid11894558 sankh\'e2
ra to kamma }{\cf1\insrsid11894558 (Skt.: }{\i\cf1\insrsid11894558 karma) }{\cf1\insrsid11894558 in a double sense: in the vertical chain, by taking kamma in the general meaning of action and as the general principle accounting for the difference }{
\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 beings;1}{\cf1\super\insrsid11894558 9}{\cf1\insrsid11894558  and in the samsaric, temporal, and horizontal chain, by seeking in }{\i\cf1\insrsid11894558 kamma, }{\cf1\insrsid11894558 
rather, the roofs of the character, the predispo\-
sitions, the innate tendencies, as well as all fresh ones that develop and which, when rhey are established and incorporated in the body of craving, pass from being to being. In this second sense we shall see that the }{\i\cf1\insrsid11894558 sankhara }{
\cf1\insrsid11894558 are considered t}{\f113\cf1\insrsid11894558 o be one of the five groups making up the personality. But, ultimately, the root of these sankh\'e2ra on the conditioned, sams\'e2ric plane, goes back, in everyone, to the sankh\'e2
ra that make up the second }{\i\f113\cf1\insrsid11894558 nid\'e2na }{\cf1\insrsid11894558 of the vertical series.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\tx576{\*\pn \pnlvlbody\ilvl0\ls48\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}
\faauto\ls48\rin72\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 The sankhara, through the }{\f113\cf1\insrsid11894558 distinction or individuation that they imply, give place to the third nid\'e2na, to }{\i\cf1\insrsid11894558 vinnana }{
\cf1\insrsid11894558 or "consciousness," understood as distinctive consciousness. That is to say, it is the germ of all that will eventually appear as individuality, as individual consciou
sness or consciousness of "I," in the general sense of the Sanskrit term }{\i\f113\cf1\insrsid11894558 ahamk\'e2ra, }{\cf1\insrsid11894558 and which also includes forms of individuality differ\-ing from what is usually understood as human individuality.

\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\tx576{\*\pn \pnlvlbody\ilvl0\ls48\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}
\faauto\ls48\rin72\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 The fourth }{\i\f113\cf1\insrsid11894558 nid\'e2na is n\'e2ma-rupa or }{\cf1\insrsid11894558 `"name-and-form." This ha
s already been discussed in some detail. All that is necessary here is to extend the concept once again, thinking of the general combination of both material elements ("matter") and immate\-rial or mental elements ("mind}{\cf1\super\insrsid11894558 "}{
\f113\cf1\insrsid11894558 ) that vinn\'e2na, or individual consciousness in general, needs as a base. On the level of the fourth nid\'e2
na occurs the meeting of the vertical direction with the horizontal, and which leads to the conception and the generation of a being. At this point the transcendental dispositions are inco}{\cf1\insrsid11894558 
rporated in the elements of samsaric heredity that, whenever the series turns toward a human birth, show them-selves, to a large extent, in the material of the biological heredity }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 the parents.
\par }\pard \qj \li360\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 To orient ourselves on this point we must consider Buddhism in the light of a
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 17.\tab}}\pard \qj \fi-216\li216\ri72\sb504\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls49\pnrnot0\pndec\pnstart17\pnindent360 {\pntxta .}}
\faauto\ls49\rin72\lin216\itap0\pararsid11894558 {\cf1\insrsid11894558 Cf. }{\i\cf1\insrsid11894558 Corpus }{\cf1\insrsid11894558 
Hemeticum, 1.1: "Seeing his own form in the water, he conceived a desire for it and wished ro possess it. The act accompanied the desire and the irrationat form was conceived. Nature took posses\-sion of her lover. sutrounded hi
m and they joined in mutual love. This is why, alone amongst the beings thar tive on the earth, man is twofold. mor13al in the body, immortal in essence .. Superior to sleep (= }{\i\f113\cf1\insrsid11894558 avijj\'e2), }{\cf1\insrsid11894558 
he is dominated by sleep.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 18.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls49\pnrnot0\pndec\pnstart17\pnindent360 {\pntxta .}}\faauto\ls49\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 E. Burnouf, Introduction}{\i\cf1\insrsid11894558  a l'histoire du bo}{\cf1\insrsid11894558 uddhisme indien (Paris, 1576), pp. 448-49.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 19.\tab}}\pard \qj \li0\ri0\sb72\sa72\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls49\pnrnot0\pndec\pnstart17\pnindent360 {\pntxta .}}\faauto\ls49\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Cf. Visuddhi-magga, }{\cf1\insrsid11894558 17.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 62
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
more general teaching. Three factors come together in the birth of' a human being. The first is of a transcendental nature and is connected with the first three nidana: "ignorance,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  mania, and }{
\i\f113\cf1\insrsid11894558 sankh\'e2ra must, }{\cf1\insrsid11894558 in the first place, have determined a dark\-
ening and a descending current that, through the second nidana, has already been given its direction, and through the third, already tends toward an individuated form having an "F-consciousness. The}{\f113\cf1\insrsid11894558 
 second factor, on the other hand, is connected with forces and influences that are already organized, with a will that is already deter-mined. thus corresponding to one of those processes of "combustion" that constitute sams\'e2
ra, and of which we have alrea}{\cf1\insrsid11894558 dy spoken. These influences and this will can he considered comprehensively as a form of entity }{\i\cf1\insrsid11894558 sui generis, }{\f113\cf1\insrsid11894558 which we may call "sams\'e2
ric entity" or entity of craving." It is a "life}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  that does not exhaust itself within the limits of the individual but whic
h is thought of, rather, as the "life" of this life and which is associated with the notions of "daemon," "double," and "genius," of ka, fravashi, and }{\i\cf1\insrsid11894558 fylgya, }{\cf1\insrsid11894558 
etc., which occur in other traditions and which, in the Indo-Aryan tradition, already existed as, for example, the }{\i\cf1\insrsid11894558 linga-sarira }{\cf1\insrsid11894558 
or "subtle body" of Samkhya, or as that entity-gandharva (Pali: gandhabba)-whose presence a text of the earliest Buddhist canon records as necessary, in addition to the parents. for a birth to occur, In the }{\i\cf1\insrsid11894558 Abhidharmakosa. }{
\cf1\insrsid11894558 th
at is to say, in the theoretical system of Buddhism, this entity receives the name of antarabhava; it is thought that it has a pre- and internatal existence; nourished by "desire" and carried by impulses fed by other lives, it seeks to manifest itself in 
a new existence.}{\cf1\super\insrsid11894558 21}{\cf1\insrsid11894558  This, then. is the second factor, al}{\f113\cf1\insrsid11894558 ready potentially corresponding to a largely predetermined"name-and-form." On the level of this nid\'e2
na-mama-rapa--occurs the meeting of the principle that is obscured by ignorance with the antar\'e2bhava, or sams\'e2ric daemon, or entity of crav\-ing: the first, 
in a manner of speaking, joins with the second, inserting itself in this way into a particular group of sams\'e2ric heredity.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 We have now to consider the third factor. In one }{\i\cf1\insrsid11894558 of}{\cf1\super\insrsid11894558 '}{\i\cf1\insrsid11894558  }{
\cf1\insrsid11894558 the texts we have just men\-tioned it says that the supersensible eye sees the daemon wandering about until an opportunity for a new "combustion}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 presents itself on the occasion of the meeting of a man and a woman who may be suitable as its father and mother, that is to say, who may present it with a heredity in accordance with its cra
vings. A thing then occurs, with reference to which the doctrine in question is singularly in agreement with what "psychoanalysis"-even with its various deformations and exaggerations-has pre\-sented to our modern eyes in the guise of theories of the }{
\i\cf1\insrsid11894558 libido }{\cf1\insrsid11894558 and of the "Oedipus}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  or "Electra complex.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 The doctrine speaks, in fact, of a desire that this entity may conceive either for the future mother or for the future father, according to the sex to
\par }\pard \ql \li0\ri0\sb396\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 20. }{\i\cf1\insrsid11894558 Majjh., 38; }{\cf1\insrsid11894558 Jataka. 330: Milindapanha, 123.
\par }\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 21. Abhidharmakosa, 3.12; cf. L. de la Vallee-Poussin, Nirvana (Path, t925), p. 28.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 63
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par which it belonged in its previous and now exhausted life, and of a corresponding aversion for the other parent.}{\cf1\super\insrsid11894558 22}{\cf1\insrsid11894558  An identification follows through the infatuation and delight of t
he pair, by means of which the entity enters the womb and conception takes place. Immediately the various }{\i\cf1\insrsid11894558 khandha, the }{\cf1\insrsid11894558 
germinal chain of factors that will form the basis of the personality, condense around it, and from this point there fol\-lows that physiological process of embryonic development that, in its exterior as\-
pects, is known to contemporary medicine, Its internal development is determined by the various remaining nidana, of which we yet have to speak,"
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Thus. finally, there are present in the human being three principles or entities, which are called in }{\i\f113\cf1\insrsid11894558 S\'e2mkhya, k\'e2
rana, linga, }{\f113\cf1\insrsid11894558 and sthula-sar\'eera. These are also known to the ancient Western traditions as }{\i\cf1\insrsid11894558 nous, }{\cf1\insrsid11894558 psyche, and some. or as }{\i\cf1\insrsid11894558 mens, }{\cf1\insrsid11894558 
anima, and }{\i\cf1\insrsid11894558 corpus. }{\cf1\insrsid11894558 In connection with these last, we should r
emember the strict relationship that was conceived between the spirit as daemon or double, and the "genius" as life and memory of a particular blood and a particular stock; a concept which, in its turn goes hack to the Upanisadic "way of the fathers}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 ---pit}{\f113\cf1\insrsid11894558 r-yana, to the path that continually leads back to birth according to the law of craving and the nature of sams\'e2ric exist\-ence. The }{\i\cf1\insrsid11894558 anima, }{
\cf1\insrsid11894558 according to the original concept, belongs to this very plane, it com\-bines more or less with the "daemon" as an irrational entity; and even in the Buddhist texts dealing with the }{\i\f113\cf1\insrsid11894558 prajn\'e2-p\'e2ramita, 
}{\cf1\insrsid11894558 the person or anima (pudgala) is often confused with this preformed principle that takes on existence as the life of a determined life, and holds together its elements; a princ
iple that yet maintains itself as a separate energy, not hound to these elements, and that transmits itself through various lives.
\par }{\f113\cf1\insrsid11894558 In the texts of the oldest Buddhist canon (which is in P\'e2li), things are often presented in such a manner that rhe daemon or sams\'e2ric entity seems to be equiva\-lent to vinn\'e2na. that is, to "consciousness," the third }
{\i\f113\cf1\insrsid11894558 nid\'e2na, }{\cf1\insrsid11894558 In reality, the two things, as we have said, are quite distinct: the identification is explained by rhe fact that, through what we may call an elective affin
ity or a convergence, an identification is made between the force from above that is carried down by ignorance, and this entity made of desire: this identification is entirely analogous to the identification of the same entity with the material that the f
uture parents offer for its new manifesta\-tion of craving. "Consciousness," }{\i\f113\cf1\insrsid11894558 vinn\'e2na, }{\cf1\insrsid11894558 is not the "daemon"; it meets the "dae\-
mon," however, and identifies and joins itself with it at the moment when it achieves one of its individuations and incarnations; this requires, in fact, an already specified life-force and its craving. Thus,}{\f113\cf1\insrsid11894558 
 in the human compound there certainly exists a "dae\-mon" that is the scat of a more than individual sams\'e2ric consciousness and to which
\par }\pard \qj \fi-288\li288\ri0\sb468\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin288\itap0 {\cf1\insrsid11894558 22. It was, moreover, already a Vedic idea (Rg Veda, 10.85 40) that the gandharva, the genius or doubte. found the wife before the husband.

\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 23 L. de la Vallee-Poussin, Bouddhismo: }{\i\cf1\insrsid11894558 Etudes }{\cf1\insrsid11894558 et materiaux (Paris, 1909), pp. 25 ff.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 64
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }{\f113\cf1\insrsid11894558 there may also be attached memories, instincts, and causes of remote origin and this is the signification of the so-called alayavinn\'e2na, the "co
ntaining-consciousness" that receives all impressions both conscious and unconscious of a certain stock or current; yet there also exists in the human being a higher principle, but which igno\-rance and the \'e2sav\'e2
 have bewildered and obscured. This is a fund}{\cf1\insrsid11894558 amental point, and if it is not kept in mind, large parts of the Buddhist ascesis will remain unintelligible.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 It is said that at the point when the antar\'e2bhava, the daemon, enters the womb, and when the regrouping and solidification of the material element
}{\cf1\insrsid11894558 s begins around it, it "dies."}{\cf1\super\insrsid11894558 24}{\f113\cf1\insrsid11894558  By this we must understand the cessation of the continuity of conscious\-
ness, and this means that one does not in the ordinary way remember prenatal and preconceptional states either sams\'e2ric or transcendental. It is a kind of rupture, for, starting from this point, the fourth nid\'e2
na, the interdependent correlation between consciousness and the psychophysical unity (n\'e2ma-rupa) that individuates it, is es\-tablished. For if consciousness, vinnana, must enfer the mother's womb }{\cf1\insrsid11894558 
in order that "name-and-form" can originate, then there must, at the same time, he "name-and\-form" so that consciousness can exist."
\par }{\f113\cf1\insrsid11894558 In the texts we find the following simile for the relationship existing between the three principles: the seed is vinn\'e2na, 
consciousness, the earth is kamma, and the water that makes the seed grow into a plant is thirst. [Comma here is the force, al-ready determined by the sankh\'e2ra, that corresponds to the "sams\'e2
ric entity," into which the descending principle (seed) enters an}{\cf1\insrsid11894558 
d is brought to a fresh existence because there is craving. Only in cases of exceptional "descents," "fatidic" in nature, of beings who, having removed ignorance to a certain degree, arc in their substance mainly composed of "illumination" (bodhi-this is 
the literal sense of the expression }{\i\cf1\insrsid11894558 bodhisattva), is }{\cf1\insrsid11894558 the "vehicle" they use in place of the }{\i\f113\cf1\insrsid11894558 antar\'e2bha }{\cf1\insrsid11894558 va or entity of crav\-
ing, a "celestial body" or "body of splendor" }{\i\cf1\insrsid11894558 (tnsita-kaya). I}{\cf1\insrsid11894558 n these cases birth takes place without any dissolution of the continuit
y of consciousness; the individual is in perfect possession of himself, he is imperturbable and has vision; and for his nativity he has a choice of the place, the time, and the mother.}{\cf1\super\insrsid11894558 26}{\cf1\insrsid11894558 
\par Such views naturally reduce the implications of earthly biological he
redity to merely relative importance. Heredity is considered here as something much vaster: as not only that which one inherits from one's ancestors, but also as that which comes from oneself' and from antecedent identifications. Indeed, taking heredity c
ompre\-hensively, only the latter is essential as far as the core of the human personality is concerned. From a higher point of view, to leave this heredity out of account would
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \qj \li0\ri0\sb468\sl204\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls50\pnrnot0\pndec\pnstart24\pnindent360 {\pntxta .}}
\faauto\ls50\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Cf. G. }{\cf1\insrsid11894558 Trice. Il}{\i\cf1\insrsid11894558  buddhismo }{\cf1\insrsid11894558 (Foligno. 1926). p. }{\i\cf1\insrsid11894558 75.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 25.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls50\pnrnot0\pndec\pnstart24\pnindent360 {\pntxta .}}\faauto\ls50\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Cf. Digha, }{\cf1\insrsid11894558 t5.2t-22.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 26.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls50\pnrnot0\pndec\pnstart24\pnindent360 {\pntxta .}}\faauto\ls50\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Cit.. e.g., }{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 123; }{\i\cf1\insrsid11894558 Digha. }{\cf1\insrsid11894558 t4.1.17: }{\i\cf1\insrsid11894558 Bardo }{\cf1\insrsid11894558 Thodot, p. 191; }{\i\cf1\insrsid11894558 
Angutt., 8}{\cf1\insrsid11894558 .70.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 65
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par he as absurd as thinking that chicks of different species are born only from eggs, without a corresponding animal heredity.}{\cf1\super\insrsid11894558 27}{\cf1\insrsid11894558  Returning to the symbolism of burning: if we wish to fi
nd the origin of the fire that burns with some particular log, it would be absurd to trace the origin of the log to the tree from which it came, and that to the forest to which it belonged, and so on-at the most we could only discover the qual\-
ity of the f
uel. The origin of the fire must, instead, be sought in the nature of the fire irself, not in rhat of the wood, by tracing the spark that lit the flame, and then the flame from which the spark came, and so on. Equally, the most essential and truly "direct
"}{\f113\cf1\insrsid11894558  heredity of a being is not found in the genealogy of its earthly parents. For beings are heirs and sons of action and not of father and mother." Besides one's own heredity of body and soma, there is sam\'e2
ric heredity and, finally, there is one's heredity t}{\cf1\insrsid11894558 hat is the principle "from above}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  clouded by "ignorance."
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 5. Returning to the chain of conditioned genesis, the states or nid\'e2na that follow "name-and-form}{\cf1\super\insrsid11894558 "}{
\f113\cf1\insrsid11894558  refer to the internal side of embryonic development. As the fifth Link of the series we have sad-\'e2y}{\cf1\insrsid11894558 
atana, that is (the assumption of) the sixfold base. By this is meant the sensory fields or strands in which, through "contact,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 the various sense impressions and the various images of the mind will hum. In the Indo-Aryan tradition there are always conside
red to be six senses, the five that we know, with the addition of ,nano (Ski.: mamas), mind or thought. Far from being synonymous with "spirit," as many of our contemporaries believe, thought, subjective thought tied to the brain, is here considered as a 
sense }{\i\cf1\insrsid11894558 sui generis, }{\cf1\insrsid11894558 
ranking more or less with the others. While it is not limited to coordinating and organizing the impressions derived from the senses, it is held that thought originates from special and subtle forms of "contact."
\par }{\f113\cf1\insrsid11894558 6 -7. With the sixth nid\'e2na, }{\i\cf1\insrsid11894558 phassu, }{\cf1\insrsid11894558 
we pass from potentiality to actuality. Phassa literally means "contact" or `"touch." It refers to all experience that, under particular stimuli, begins to burn or blaze up in each of the six sensory fields we have men\-tioned. For this reason the next }{
\i\f113\cf1\insrsid11894558 nid\'e2na }{\f113\cf1\insrsid11894558 is vedan\'e2
, feeling, the affective coloring of the perceptions, sensation as a whole. Here a new development begins, which we may regard as the manifestation, the igniting, of the, so to speak, transcendental mania th}{\cf1\insrsid11894558 
at appears in the guise of that particular desire or attachment forming the substratum }{\i\cf1\insrsid11894558 of a }{\cf1\insrsid11894558 given being's experience in given surroundings.
\par 8. The }{\i\f113\cf1\insrsid11894558 nid\'e2na }{\cf1\insrsid11894558 that immediately follows feeling is therefore thirst, }{\i\cf1\insrsid11894558 tanha. }{\cf1\insrsid11894558 This awakens in the various sensory field
s, and is nourished by contact, exactly like the flame that-according to a text we have quoted-burns in every sense and includes the object, the sense organ, the contact, and the impression that follows from it, even when it is neither pleasurable nor pai
nful but neutral.
\par }\pard \ql \li0\ri1656\sb216\sl192\slmult0\nowidctlpar\tx0\faauto\rin1656\lin0\itap0 {\i\cf1\insrsid11894558 27. Cr. H. C. Warren, Buddhism }{\cf1\insrsid11894558 in Translations (Cambridge. Mass., 1909). p}{\cf1\sub\insrsid11894558 .}{
\cf1\insrsid11894558  212.
\par  28, Dahtke, }{\i\cf1\insrsid11894558 Buddh, als Weltansch., }{\cf1\insrsid11894558 p. 61}{\i\cf1\insrsid11894558  [}{\cf1\insrsid11894558  [Buddhism, }{\i\cf1\insrsid11894558 and Science. }{\cf1\insrsid11894558 p. }{\i\cf1\insrsid11894558 55].
\par 
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 66
\par }\pard \qc \li0\ri0\sl480\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 9.\tab}}\pard \qj \fi360\li0\ri72\sb180\sl276\slmult0\nowidctlpar\tx0\tx576{\*\pn \pnlvlbody\ilvl0\ls51\pnrnot0\pndec\pnstart9\pnindent360 {\pntxta .}}
\faauto\ls51\rin72\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 And as "to burn" on this level is the same as "to be," but since the flame, i}{\f113\cf1\insrsid11894558 
n order to burn, needs material and depends on material and must have material, there follows the ninth nid\'e2na, up\'e2d\'e2
na. The term, literally, means "to embrace": it is an acceptance, a coming into possession in the sense of attachment or dependence. Thus m}{\cf1\insrsid11894558 
any have translated the word by "will" or by "affirmation" (anunayo), which is the opposite of detachment or rejection }{\i\cf1\insrsid11894558 (vinayo). }{\f113\cf1\insrsid11894558 Therefore, just at this point the ahamk\'e2
ra, the general category of the "belonging to self," adhyatmika (P\'e2li: }{\i\cf1\insrsid11894558 ajjhattika). }{\cf1\insrsid11894558 arises and comes into being: there arises the feeling of "I" or of the "per-son}{\cf1\super\insrsid11894558 "}{
\f113\cf1\insrsid11894558  (sakk\'e2ya) defined, by reference to this or that object, by the formula "this is mine, 1 am this, this is my self": here, then, take place the aggregations, the forma\-tion of the }{\cf1\insrsid11894558 
personality based on the five groups, which are once again: the group of materiality (rupa ), including all that falls under the dominion of the senses; the group of feeling }{\i\f113\cf1\insrsid11894558 (vedan\'e2); }{\f113\cf1\insrsid11894558 
the group of perceptions or representations or mental forms (sann\'e2); the group of formations, tendencies, and, in general, volition (sankh\'e2
ra); finally, the group of consciousness itself, in so far as it is determined, conditioned, and individuated (vinnana). It is said: "Attachment (up\'e2d\'e2na) is not the same as the five groups
 of attachment; and neither is attachment outside the five groups of at\-tachment. That which, in the five groups, is the cause of will, is affirmation, that is attachment."29 Thus sams\'e2
ric personality is not made up of these five groups, but of that which }{\cf1\insrsid11894558 in them is "craving of will,"3}{\cf1\super\insrsid11894558 0}{\cf1\insrsid11894558 
 of that which proceeds as the result of the fundamental element of the whole process, namely, thirst. This now joins with the craving of the "daemon," and, at the moment of satisfying itself through the contacts, determines }{\f113\cf1\insrsid11894558 
dependence; while from dependence, in turn, proceed the anguish, the restlessness, and the fundamental fear of those who have not in themselves their own principle and who desperately cling to sakk\'e2
ya, to the person, to the "1." On the subject of "attachme}{\cf1\insrsid11894558 
nt," there is said to exist a kind of brooding and watch over the feelings that are experienced, be they pleasant, unpleasant, or neither unpleasant nor pleasant, and a clinging to them. With this brooding and watch over the feelings and with this adheren
ce to them, there arises satisfaction (in a special, transcenden\-tal sense for, as we have seen, the feelings may be entirely neutral); this satisfying of the feelings is attachment. Through this attachment originates "becoming."31
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 10.\tab}}\pard \qj \li360\ri0\sl276\slmult0\nowidctlpar\tx0\tx576{\*\pn \pnlvlbody\ilvl0\ls51\pnrnot0\pndec\pnstart9\pnindent360 {\pntxta .}}
\faauto\ls51\rin0\lin360\itap0\pararsid11894558 {\cf1\insrsid11894558 In fact, all the necessary conditions for the establishment of the person are
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 11.\tab}}\pard \qj \li0\ri0\sb216\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls52\pnrnot0\pndec\pnstart29\pnindent360 {\pntxta .}}
\faauto\ls52\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Ma h.. 109.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \qj \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls52\pnrnot0\pndec\pnstart29\pnindent360 {\pntxta .}}\faauto\ls52\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. 44.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \qj \fi-288\li288\ri72\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls52\pnrnot0\pndec\pnstart29\pnindent360 {\pntxta .}}
\faauto\ls52\rin72\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 38. In this connection we may here explain two important Buddhist notions! that of s}{\i\f113\cf1\insrsid11894558 \'e2sav\'e2 }{\f113\cf1\insrsid11894558 and that of pr\'e2
pti (Skt.). S\'e2sav\'e2, from \'e2sava, means the co-intoxicant, or everything that lends itself to a develop\-ment of "mania" or original "intoxicarion"; it is extended lo inctude both "good" and "had" states, and only "that which is not Inclu}{
\cf1\insrsid11894558 ded" and is not cointoxicant. and has the nature of pure transcendency (cf. Dhammasang.. 1103. 1104). As for }{\i\f113\cf1\insrsid11894558 pr\'e2pti, }{\cf1\insrsid11894558 
this signifies assumption or incorporation: it is the primary adhesion by which a tendency that one has acquired exists potentially, only a
waiting the opportunity for appearing again, even when. through satisfaction, it seemed to have disappeared. Cf. betow. p. t97-98.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 67
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par now present, and with its actual becoming there occurs the act of synthesis for its definite solidification as an indivi}{\f113\cf1\insrsid11894558 
dual being, and of its "existence" in a literal sense: to stand or come out in an exteriorized existence. This constitutes the tenth nid\'e2na, }{\i\cf1\insrsid11894558 bhava, }{\cf1\insrsid11894558 
which literally means "becoming" and which has as its counterpart the next }{\i\f113\cf1\insrsid11894558 nid\'e2na.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 11.\tab}}\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\tx720{\*\pn \pnlvlbody\ilvl0\ls53\pnrnot0\pndec\pnstart11\pnindent360 {\pntxta .}}
\faauto\ls53\rin0\lin0\itap0\pararsid11894558 {\f113\cf1\insrsid11894558 Birth, j\'e2ti, is often thought of also as a "descent."32 From the fifth to the tenth nid\'e2
na we are concerned with states that develop in a complementary manner to embryonic life, starting from conception, with the determination of what in modern philosophy would be called the a pri}{\cf1\insrsid11894558 
ori categories of experience, that is, the modes in which this experience develops in space and time or in other conditions of exist\-
ence. t is noteworthy that the doctrine in question does not limit itself to the case of human and terrestrial birth. Altho
ugh it is evident that Buddhism has formulated the theory of conditioned genesis for this case in particular, yet, in general, the possibil\-ity of a birth-jati,}{\f113\cf1\insrsid11894558  the eleventh nid\'e2
na-must be considered not only on the plane of animal generation, but also on that of "pure forms" }{\i\cf1\insrsid11894558 (rupa) }{\cf1\insrsid11894558 or on the plane "free from form" }{\i\cf1\insrsid11894558 (arupa).33 }{\cf1\insrsid11894558 
In dealing with these cases, however, a modification of the preced\-ing exposition is necessary here and there so as to conform to the different circum\-
stances. It must be emphasized, however, that the Buddhist doctrine, like every really metaphysical teaching, goes far beyond the singular narrowness of outlook prevalent in the West, and considers that the human being is only one of many pos\-
sible states of conditioned existence, just as individual human existence is only one of many possible forms of individual existence and, in itself, is simply a section of a current, of a }{\i\f113\cf1\insrsid11894558 sant\'e2na.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\tx720{\*\pn \pnlvlbody\ilvl0\ls53\pnrnot0\pndec\pnstart11\pnindent360 {\pntxta .}}
\faauto\ls53\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 The last }{\i\f113\cf1\insrsid11894558 nid\'e2na }{\f113\cf1\insrsid11894558 is jar\'e2marana, that is, decay }{\i\f113\cf1\insrsid11894558 (jar\'e2)}{\cf1\super\insrsid11894558 .}{
\i\cf1\insrsid11894558  }{\f113\cf1\insrsid11894558 in this particular case meaning "old age") and death (marana). The inseparable complement to birth (j\'e2ti) is decay and death. Omnia orta }{\i\cf1\insrsid11894558 occidunt }{\cf1\insrsid11894558 
et aucta senescunt: }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 becoming generates, the become grows old and dies."}{\cf1\super\insrsid11894558 3}{\cf1\insrsid11894558 
4 According to the texts, not theoretically, but by direct experience, by an absolute liberating vision, the "clear, immaculate eye of truth" apprehends at a particular moment the meaning hidden in these words; "All that has origin has also an end.""

\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
The chain of conditioned genesis has now gradually brought us to the world of contingency, of eternal impermanence, of agitation, of individuality, which is an illusion and purely a name, of life, which is mixed with death and which is
 parched by anguish and by radical privation or insufficiency; to the world in which there is no liberty, in which beings, in the grip of craving, either }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 leap hither and thither like
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 32.\tab}}\pard \qj \li0\ri0\sb252\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls54\pnrnot0\pndec\pnstart32\pnindent360 {\pntxta .}}
\faauto\ls54\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samyutt., }{\cf1\insrsid11894558 t2.2.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 33.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls54\pnrnot0\pndec\pnstart32\pnindent360 {\pntxta .}}\faauto\ls54\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Cf., e.g.. Majjh., 9.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 34.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls54\pnrnot0\pndec\pnstart32\pnindent360 {\pntxta .}}\faauto\ls54\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Ibid., 1.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 35.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls54\pnrnot0\pndec\pnstart32\pnindent360 {\pntxta .}}\faauto\ls54\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. }{\i\cf1\insrsid11894558 56; }{\cf1\insrsid11894558 74; }{\i\cf1\insrsid11894558 Di}{\i\cf1\sub\insrsid11894558 g}{\i\cf1\insrsid11894558 ha, }{\cf1\insrsid11894558 2t.2.10}{\i\cf1\insrsid11894558 .
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 68
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 hares caught in a snare,"36 or are lost, as "arrows shot by night." In these terms, he who declared that he was able to "explain all life from its foundations"}
{\cf1\super\insrsid11894558 37 }{\cf1\insrsid11894558 has ex-pressed the teaching that comprises the first two truths of the Ariya, that}{\f113\cf1\insrsid11894558  is dukkha, agitation as the root of all suffering, and its underlying tanh\'e2
, craving or desire.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Now that we have referred to the various possibilities of "birth," we must em\-
phasize that while Buddhism recognizes the existence of another world, or rather, of other worlds, of other conditions of existence beyond this world, these celestial worlds are also considered subject to }{\i\cf1\insrsid11894558 dukkha. }{
\cf1\insrsid11894558 Divine entities }{\i\cf1\insrsid11894558 (deva) }{\cf1\insrsid11894558 exist in their hierar\-chies like those of the angels of Western theology, but they are not immortal b}{\f113\cf1\insrsid11894558 
eings. Although their existence may he indefinitely long compared with the life of a man (devia d\'eegh\'e2yuk\'e2) yet even for them there will be jar\'e2
marana, decline and dying. This is to be understood in the sense of the general Hindu teaching on the cyclical la}{\cf1\insrsid11894558 
ws of the cosmic periods in which was put forward the alternate reabsorption and emanation of all manifested forms, including the highest, into the unmanifested prin\-ciple, superior and anterior to them all. We know also that the ancient Western tradi\-
tions, with their doctrine of the aeons, of the saecula and of the cosmic years, were acquainted with similar views.
\par In passing, it is worth mentioning that there occurs in Buddhism a personifica\-tion of the }{\i\cf1\insrsid11894558 princeps hujus mundi }{\f113\cf1\insrsid11894558 in the shape of M\'e2ra. If M\'e2
ra is etymologically derived from Mrtyu, the ancient god of death, here he appears as the power that stands at the root of the whole sams\'e2ric existence, asserting himself wherever there is passive identification, attachment, bond
 of desire, satisfaction, on whatever plane of existence or in whatever "world," even, therefore, in the spiritual world,38 M\'e2
ra, who has three daughters-Tanha, Rati, and Arati, that craving, love, and hate-is he who sows the pastures where beings, once en}{\cf1\insrsid11894558 ticed, satisfy themselves; hut in the moment of their satisfaction they fall into his power3}{
\cf1\super\insrsid11894558 9}{\f113\cf1\insrsid11894558  and, paralyzed by mania, reen\-ter without rest the flux of transient existence." M\'e2ra is also an incarnation of the ephemeral character of sams\'e2ric existence, and
 therefore, as the god of death, when the moment comes he surprises people and carries them off, while they are busy with this or that, "like the inundation of a sleeping village.''41 M\'e2
ra is closely related to "ignorance." He can act so long as he remains}{\cf1\insrsid11894558  unknown. "This man knows me not"-this is the condition under which he works. The moment the unclouded eye perceives him, however, his power becomes paralyzed.42

\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 36.\tab}}\pard \ql \li0\ri0\sb216\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls55\pnrnot0\pndec\pnstart36\pnindent360 {\pntxta .}}
\faauto\ls55\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Dhammapada. 342
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 37.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls55\pnrnot0\pndec\pnstart36\pnindent360 {\pntxta .}}\faauto\ls55\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., 11.
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 3}{\cf1\super\insrsid11894558 g}{\cf1\insrsid11894558 .}{\cf1\super\insrsid11894558  }{\cf1\insrsid11894558 Samyutt., 22.63: 35.t14: Mahavagga (Vin.). 1.11.

\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 39.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls56\pnrnot0\pndec\pnstart39\pnindent360 {\pntxta .}}\faauto\ls56\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Itivuttaka, }{\cf1\insrsid11894558 14.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 40.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls56\pnrnot0\pndec\pnstart39\pnindent360 {\pntxta .}}\faauto\ls56\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., 25.
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 41 Dhammapada, 287
\par }\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 42. Mah\'e2vagga (Vin.). 1.11.2; 1.13.2; Majjh., 49, etc.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 69
\par }\pard \qc \li0\ri72\sb72\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\f113\cf1\insrsid11894558 The great practical significance of the doctrine of paticca-samupp\'e2
da lies in the fact that, through it we see that the conditioned and contingent world does not exist as something absolute, but i}{\cf1\insrsid11894558 
s itself, in its turn, conditioned, contingent; it is the effect of a process in which extraneous causes do not figure; a change, therefore, or a removal or a destruction ts always possible.43 Created by deeds, the conditioned forms of existence can be di
s
solved by deeds. Buddhist teaching considers, besides the descending series of the "formations" from ignorance-called the "false road"----the ascending series of the dissolutions, called the "right road."''' While in the first series, resulting from ignor
a}{\f113\cf1\insrsid11894558 nce the sankh\'e2ra are formed, and from these, "conscious\-ness," from consciousness, "name-and-form," and so on to both, decline, suffering, and death-in the second series, when "ignorance}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558  is destroyed, the }{\i\f113\cf1\insrsid11894558 ,sankh\'e2ra }{\cf1\insrsid11894558 are destroyed; when the }{\i\f113\cf1\insrsid11894558 ,sankh\'e2ra }{\cf1\insrsid11894558 are de}{\f113\cf1\insrsid11894558 
stroyed, "consciousness" is destroyed, and so on to the conditioned removal of the ultimate effects, that is, of birth, decline, suffer\-ing, and death, or in other words, the law of sams\'e2ric existence.45
\par }{\cf1\insrsid11894558 t can now be understood why the attainment of the tr}{\f113\cf1\insrsid11894558 uth of conditioned genesis by Prince Siddhattha-the truth, that is, that sams\'e2
ra "is" not, but "is become"-was conceived of by him as a liberating illumination: "'t is become, it is become': as something never heard before, this knowledge arose in me, visi}{\cf1\insrsid11894558 on arose in me, intu\-
ition arose in me, wisdom arose in me, light arose in me." And it was also said on this same occasion: "When the real nature of things is made clear to the ardent, meditat\-ing ascetic, then all his doubts fall away, having realized wha
t this nature is and what is it cause."46 And again: "When the real nature of things is made clear to the ardent, meditating as}{\f113\cf1\insrsid11894558 cetic, he arises and scatters the ranks of M\'e2
ra, like the sun which lights the sky."47 At this point the sams\'e2ric demonism comes to an end.
\par }{\cf1\insrsid11894558 Now that the descending chain of the twel}{\cf1\super\insrsid11894558 v}{\f113\cf1\insrsid11894558 e nid\'e2na has taken us to the plane of samsaric existence lived by a finite
 being, we can consider the other interpretation of these same nid\'e2na that we have called "horizontal." We must now subdivide the twelve }{\i\f113\cf1\insrsid11894558 nid\'e2na }{\cf1\insrsid11894558 
into four groups and refer them to more than one individual existence. The first group will then consist of the first two }{\i\f113\cf1\insrsid11894558 nid\'e2na (avijja }{\cf1\insrsid11894558 and }{\i\f113\cf1\insrsid11894558 sankh\'e2ra), }{
\f113\cf1\insrsid11894558 which correspond to a sams\'e2ric heredity come to a particular being from another life. Avijj\'e2, unawareness, then refers to the "four truths," and it means the unawareness both of the contingency of the world and of th
e way out of it, while the sankh\'e2ra arc the predispositions created in a previous life lived in this ignorance. The second group refers, instead, to present existence and includes the three }{\i\f113\cf1\insrsid11894558 nid\'e2na, }{
\cf1\insrsid11894558 "consciousness,"
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 43.\tab}}\pard \ql \li0\ri0\sb360\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls57\pnrnot0\pndec\pnstart43\pnindent360 {\pntxta .}}
\faauto\ls57\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samy}{\cf1\sub\insrsid11894558 u}{\cf1\insrsid11894558 tt., 12.1ff,20
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 44.\tab}}\pard \ql \li0\ri4896\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls57\pnrnot0\pndec\pnstart43\pnindent360 {\pntxta .}}
\faauto\ls57\rin4896\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558  Ibid., 12.3. 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 45.\tab}}\pard \ql \li0\ri4896\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls57\pnrnot0\pndec\pnstart43\pnindent360 {\pntxta .}}
\faauto\ls57\rin4896\lin0\itap0\pararsid11894558 {\f113\cf1\insrsid11894558  Mah\'e2v}{\cf1\insrsid11894558 agga }{\i\cf1\insrsid11894558 (Vin.), }{\cf1\insrsid11894558 1.t.2.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 46.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls58\pnrnot0\pndec\pnstart46\pnindent360 {\pntxta .}}\faauto\ls58\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558  Ibid., 1.1.3.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 47.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls58\pnrnot0\pndec\pnstart46\pnindent360 {\pntxta .}}\faauto\ls58\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558  Ibid., 1.1.7.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 70
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 "name-and-form,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  and "base of the six senses.}{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558 
 all connected with the formation and development of the new life that takes on this heredity. The third group consists of the four nid\'e2na: "contact,''sens
ations, " "thirst," and "attachment" and refers to the normal life of the average man insofar as this confirms the sams\'e2ric state of exist\-
ence by nourishing the preexisting craving on further craving and by generating, through thoughts and actions, energies that will appear in a new life. Finally, the last three nid\'e2
na: "(new) becoming," "birth," and "decay and death" refer to this new life being, as it were, effects.48 In regard to this interpretation, individual explana\-tions of some of the }{\i\f113\cf1\insrsid11894558 nid\'e2na }{\cf1\insrsid11894558 are as}{
\f113\cf1\insrsid11894558  follows: ignorance is ignorance of the four truths; the ,sankh\'e2
ra are the formations or predispositions manifesting in the three fields of deed, word. and thought; consciousness-vinnana-is the consciousness that relates to the sixfold base (to the six sen}{\cf1\insrsid11894558 ses); "name-and-form}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  is the psychophysical whole of the living man; contacts and feeling again refer to sensory experience; finally, }{\i\f113\cf1\insrsid11894558 up\'e2d\'e2na }{\cf1\insrsid11894558 
is attachment to desire, or opinions, or belief in the "I," or belief in the miraculous efficacy of rules and rites.49}{\cf1\super\insrsid11894558 
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
Although this "horizontal" interpretation should be kept in mind in order to clarify certain canonical contexts, it must be remembered that in character it is lower and more external than the other vertical and transcendental interpretation, since it }{
\f113\cf1\insrsid11894558 refers exclusively to the sams\'e2ric plane; nor can it claim to be completely coherent. For example, it is difficult to see why "becoming," "birth,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  and "decay and death}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  are not included in the middle group, which refers to present existence, but apply inst
ead to a successive existence, almost as if they were not valid either for the present life or for that in which ignorance and the }{\i\f113\cf1\insrsid11894558 sankh\'e2ra }{\f113\cf1\insrsid11894558 
are placed; as if the successive existence did not again contain ignorance and the .sankh\'e2ra, conscious\-ness, sixfold base, etc., that is, the nid\'e2na that are referred only to a previous exist\-
ence or to the present existence that takes its heredity from the previous existence. The fact that the majority of Orientalists, in spite of this, have halted at this second inte}{\cf1\insrsid11894558 
rpretation without becoming aware of these incoherencies, only shows the su\-perficiality of their minds and their complete lack of metaphysical sensibility.
\par }{\f106\cf1\insrsid11894558 Once the doctrine of pa\'feicca-samupp}{\f113\cf1\insrsid11894558 \'e2da has been understood as indicating the conditioned nature of sams\'e2
ric existence, then, as we have said, the third and fourth truths of the Ariya follow directly. The third postulates the possibility of destroying the state generated through the twelve nidana; and the fourth concerns the method by which this possibil}{
\cf1\insrsid11894558 ity can be realized and leads up to the achievement of awaken\-ing and illumination.
\par }\pard \qj \li360\ri0\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 As a practical ascetic presupposition, the principle of immanence is valid here.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 48.\tab}}\pard \ql \fi-216\li288\ri72\sb144\sl228\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls59\pnrnot0\pndec\pnstart48\pnindent360 {\pntxta .}}
\faauto\ls59\rin72\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 This is the interpretarion mainty followed by Nyanatiloka in his edition of the Anguttara-n}{\f113\cf1\insrsid11894558 ik\'e2ya, vot. I. }{\cf1\super\insrsid11894558 p}{
\cf1\insrsid11894558  29 I.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 49.\tab}}\pard \ql \li72\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls59\pnrnot0\pndec\pnstart48\pnindent360 {\pntxta .}}\faauto\ls59\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Samyutt.. 12.2.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 71
\par }\pard \qc \li0\ri0\sb72\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
It is suggestively expressed in an allegorical story about the "world's end." One of the Buddha's interlocutors says that he was once carried-with magical rapidity-further and further on without succeeding in reaching the end of the world. The Bud\-
dha replies: "One can not, by walking, reach the end of the world"-and immedi\-ately passes to the symbolical significance by adding: "where there is no birth nor decadence nor death nor rising nor perishing." By walking,}{\f113\cf1\insrsid11894558 
 by going-that is, along sams\'e2ra--one does not find the end of the world. For it is in oneself. The world ends when the intoxications or manias, the \'e2
sava, are destroyed. And here the principle is stated; "In this fathom-length body, furnished with percept}{\cf1\insrsid11894558 
ion and consciousness, there is contained the world, the arising of the world the end of the world, and the path which leads to the end of the world.}{\cf1\super\insrsid11894558 "50}{\f113\cf1\insrsid11894558 
 The body taken as a whole is the concrete center of the sams\'e2ric experience of the world, yet both in i}{\cf1\insrsid11894558 ts physical and in its invisible, hidden sides all the }{\i\f113\cf1\insrsid11894558 nid\'e2na }{\cf1\insrsid11894558 
are immanent. We can, however, find the roots of this experience and, furthermore, the powers that can eventually cut off these roots, and are thus enabled to transform one mode of being into another.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
In this connection the power of the "mind" is often emphasized; mind, that is, in a general sense, and not just psychological faculties. "What we are is the result of our thoughts mind is the foundation of all our conditions; they are mind-made."}{
\cf1\super\insrsid11894558 51}{\cf1\insrsid11894558  "The world is guided by consciousness, drawn along by consciousness, subject to the power of consciousness that has arisen."52 It is the mind that "deceives man and kills his body.}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  Because of it, there "exists all that has a form." "The mind, our destiny,
 and our life, these three things are closely connected. The mind directs and guides, and determines our destiny here below, on which depends our life: thus, in a mutual perennial succession.}{\cf1\super\insrsid11894558 "53}{\cf1\insrsid11894558 
 But the mind depends on the man: it may lead him to the world of agitation and impermanence, yet to it Prince Siddhattha owed his awaken\-ing. his becoming a Buddha.5}{\cf1\super\insrsid11894558 4}{\cf1\insrsid11894558 
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 We have now discussed all the necessary assumptions for the Buddhist ascesis, both as ascesis in general and as the Ariyan Doctrine of Awakening.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 50.\tab}}\pard \ql \li0\ri0\sb2052\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls60\pnrnot0\pndec\pnstart50\pnindent360 {\pntxta .}}
\faauto\ls60\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt 4.45; }{\cf1\insrsid11894558 4.46; }{\i\cf1\insrsid11894558 9.33.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 51.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls60\pnrnot0\pndec\pnstart50\pnindent360 {\pntxta .}}\faauto\ls60\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Dhammapada, }{\cf1\insrsid11894558 I.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 52.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls60\pnrnot0\pndec\pnstart50\pnindent360 {\pntxta .}}\faauto\ls60\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Angutt., 4.186; Samyutt., t.7.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 53.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls60\pnrnot0\pndec\pnstart50\pnindent360 {\pntxta .}}\faauto\ls60\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Mahaparinirv., 64.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 54. Ibid.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 72
\par }\pard \qc \li0\ri0\sl528\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 7\line 
\par }\pard \qc \li0\ri0\sl1080\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Determination of the Vocations
\par }\pard \qj \li0\ri0\sb1404\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 The Buddhist Way, as a whole, is signposted by samatha and vipassan\'e2. }{\i\cf1\insrsid11894558 Samatha mu}{\cf1\insrsid11894558 
st be understood as an unshakable calm, whi
ch is gained with the help of various disciplines, particularly of mental concentration and control of thought and conduct; in attaining it, we still remain in the domain of an ascesis which, as we have said, need not in itself imply any transcendental re
a}{\f113\cf1\insrsid11894558 lization and which, therefore, may also be regarded as a form of mastery and as an acquisition of strength for one who remains and acts in the world. Vipassan\'e2
, on the other hand, indicates "knowledge"-clear perception, making for detachment, of the essenc}{\cf1\insrsid11894558 
e of samsaric life and of its contingency and irrationality: the noble, penetrating knowledge "which perceives rise and fall." If to this "knowledge}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 is added the calm and the control of samatha, then its development is assured and transfigured, and the resut is the ascesis that leads to awakening. In any case, these two factors are such that they reciprocally integrate each other.' }{
\i\f113\cf1\insrsid11894558 Vipassan\'e2 }{\cf1\insrsid11894558 is the indispensable condition for liberation.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
The point of departure therefore consists in arousing this "knowledge" to some extent. In this connection we can speak of a real and positive determination of voca\-tions. It is a widely held opinion that Buddhist "preaching}{\cf1\super\insrsid11894558 "}
{\cf1\insrsid11894558  had a "universal}{\cf1\super\insrsid11894558 .}{\f113\cf1\insrsid11894558  charac\-ter, This is an error-it may he true superf\'ee
cially, and of later and altered forms of the doctrine, but not of essentials. Buddhism is essentially aristocrafic. We can see this in the legendary story in th}{\cf1\insrsid11894558 
e canonical texts where the divinity Brahma Sahampati, in order to induce Prince Siddhattha not to keep to himself the knowledge he had obtained, points out to him the existence of "beings of a nobler kind" capable of understanding it. The Buddha himself 
finally recognizes this, in these terms: "And I saw, looking at the world with the awakened eye, beings of noble kind and of com\-mon kind, acute of mind and obtuse of mind, well endowed and ill endowed, quick to
\par }\pard \ql \li144\ri0\sb468\nowidctlpar\tx0\faauto\rin0\lin144\itap0 {\cf1\insrsid11894558 I. Cf. }{\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 .5.92-94
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 73
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par understand and 
slow to understand, and many who consider that enthusiasm for other worlds is bad." There foflows a simile: as some lotus flowers grow in deep. muddy water, as others push up toward the surface of the water, yet others "emerge from the water and stand up,
 free from the water"-thus there are, in contrast to the mass of people, beings of a nobler kind }{\i\cf1\insrsid11894558 .}{\i\cf1\super\insrsid11894558 2 }{\cf1\insrsid11894558 
They are, in other words, those who hold fast, who have not been entirely blinded by "ignorance." but who preserve a memory of the origins. Water, moreover, 
is a general traditional symbol of inferior nature that is bound to passion and becoming-whence, be it noted in passing, is derived the sym\-
bolism used by Buddhism of the man who walks on the "waters" without sinking down in them, or of the man who crosses the waters.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 It is, then to an elite that Buddhism originally addressed its Doctrine of Awaken\-
ing; a doctrine that is, in fact, a touchstone. Only the "noble natures," the "noble sons}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  react positively. This is now the place to discuss the problem of the "vocations."
\par Let irs consider first the idea of "renunciation,}{\cf1\super\insrsid11894558 .}{\cf1\insrsid11894558 
 which is. in some ways, the key to the whole ascesis. "Renunciation" may have many different meanings, depending on circumstances. There is a renunciation of an inferior kind, which is the one
 that-as we said at the beginning-recurs in the ascetic forms that have developed in the West since the decline of the ancient classical and Aryan world. This renunciation signifies "mortification"; it means painful separation from things and pleasures th
a
t are still desired; it is a kind of masochism, of taste for suffering not entirely unmixed with an ill-concealed resentment against all forms of health, strength, wisdom, and virility. This kind of renunciation, in fact, has often been the strength. born
 of neces\-
sity, of the world's disinherited, of those who do not fit in with their surroundings or with their own body or with their own race or tradition and who hope, by means of renunciation, to assure For themselves a future world where, to use a Nietzs
chean expression, the inversion of all values will occur. En other cases, the motive for renunciation is mainly supplied by a religious vision: the "love of God" induces renunciation and detachment from the joys of the world; a detachment that even here k
e
eps, in the most favorable circumstances, its painful and almost violent character with regard to all that one would naturally tend to wish and desire. The fact that asceticism is generally associated, in the West, with such attitudes is one of the many c
onsequences of the low level to which, as we have already mentioned, the "Dark Age,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  kali-yuga, had fallen.
\par The Ariya type of renunciation, presupposed by the Buddhist Doctrine of Awak\-ening, is of a very different character. Even the term normally used-pa viveka, viveka-means detachment, scission, separation, aloofness, without any particular
\par }\pard \qj \fi-216\li216\ri0\sb180\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin216\itap0 {\i\cf1\insrsid11894558 2. Ma}{\i\cf1\sub\insrsid11894558 i}{\i\cf1\insrsid11894558 jjh., }{\f113\cf1\insrsid11894558 26: Mah\'e2
vagga (Vin.), 13.2-12; Angutt., 4.3a. where the simite is apptied to the Awakened One himsetf and is continued with the foltowing addition: "Thus I}{\cf1\insrsid11894558 
 atso, born in the wortd, grown up in rhe wortd, have overcome the wortd and stand. untouched by the world."
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 74
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par affective tone.' Apart from this, the example of the Buddha himself is decisive. He left the world and took to the ascetic road, not as one fo
rced to reject the world through necessity, indigence, or dangers', but as the son of a king, a prince, "in the first flower of life," healthy, endowed with "happy youth," possessing all that he could desire.' Neither religious visions of any description,
 nor hopes of a hereafter played any part in his decision: it came inevitably from the firm reaction of a "noble spirit}{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558  to the lived experience of sams\'e2
ric existence. One text, here, is quite definite: it says that, on the path of the Ariya renunciation is not made by reason of the "four misfortunes}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
: disease, disasters, old age, or the loss of dear ones-but by reason of the knowledge that the world is contingent, that one is alone and without help in it, that it is not one's own, and finally, that it is in the grip of an eternal insufficiency, }{
\cf1\sub\insrsid11894558 u}{\cf1\insrsid11894558 nsated and burning with thirst.6
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 t is now easy to see how exoteric and popular 
are some of the views ascribed to the doctrine. Such views have led some Westerners to the conclusion that Buddhism begins and ends by showing that "the world is pain" and hence appealing to man's natural tendency to flee pain until he is induced to prefe
r
 the "nothing." For fhe same reason the legend of the four meetings-according to which Prince Siddhattha was persuaded to renounce the world after seeing a newborn baby, a sick man, an old man, and a dead man-is to be taken with great reserve. Causes such
 as these can only occasionally produce a reaction, which in any case will eventually transcend them. And the same must be said of the more general theme of the "divine messen\-
gers"-consisting likewise of new-birth, disease, old age, and death: through failure to understand their message one would be destined to the "infernal regions..'
\par This is only superstructure. The essential, rather, is to confront a man with a relentless analysis of himself, of the conditioned nature of common existence in this world, o
r any other world, and to ask him: "Can you say: this am I? Can you really identify yourself with this? Is it fhis that you wish?}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 This is the moment of fundamental testing, this is the touchstone for distinguishing the "noble beings}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  from average
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \qj \fi-144\li216\ri0\sb216\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls61\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}
\faauto\ls61\rin0\lin216\itap0\pararsid11894558 {\cf1\insrsid11894558 Cf. Angu
tt., 3.92. It should be noted in this passage how detachment oceurs as a resutr of the presence or a positive element-it states: since one's own conduct is rigbt. false conduct is got rid of: since one possesses true understanding, false understanding is 
got rid of; since the manias are shut out, the manias are got rid of.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \qj \li72\ri0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls61\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}\faauto\ls61\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ma}{\cf1\sub\insrsid11894558 j}{\i\cf1\insrsid11894558 jh., 68}{\i\cf1\sub\insrsid11894558 .}{\i\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \fi-216\li288\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls61\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}
\faauto\ls61\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid.; this describes all that Prince Siddhattha is supposed to have enjoyed. atthough with an intenrionat exaggeration, et. Angutt, 3.38.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \qj \li72\ri0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls61\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}\faauto\ls61\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh., 75; 82,
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \qj \fi-144\li216\ri0\sa72\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls61\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}
\faauto\ls61\rin0\lin216\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 130; }{\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 
3.35. It is easy to see that (he references to the infernat regions that are found in tbese texts are simply popular references, without logical connection with the central ideas expressed there. The "divine messengers" can only impress on the mind that 
terresrrial life is finite and contingent; One cannot sec why those who either do nor see the messengets or who limit themselves to taking note of that truth without deducing any special consequence, that is, by accepting contingent life as such, shoutd b
e punished with atl sorts of fantas13ic torments hereafter.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 75
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
beings; it is here that they are separated according to their natures; it is thus that their vocations are decided. The test in Buddhism has various stages: from the most im\-mediate forms of ex
perience the disciple proceeds to higher levels, to supersensible horizons, to universality, to celestial worlds," where the question is repeated: Are you this? Can you identify yourself with this? Can you satisfy yourself in this? Is this all rhat you wi
sh? The noble being always ends by answering in the negative. And then the "revolution" occurs. The disciple leaves his home, renounces the world, and takes the ascetic path.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 This clearly shows the significance of the other renunciation, the Ariya renun\-cia
tion. This is based on "knowledge" and is accompanied by a gesture of disdain and a feeling of transcendental dignity; it is qualified by the superior man's will for the unconditioned, by the will, that is, of a man of a quite special "race of spirit," Su
ch a man, then, does not reject life-life that is interwoven with death-for "mor\-
tification." thereby doing violence to his own being, but because it is too little for him, and when he remembers himself, he feels it to be inadequate to his real nature. At s
uch a moment it is natural to renounce, to cut oneself off, to stop taking part in the game. The only feeling there can be is one of scorn, when a man becomes aware that he has been deceived and finally discovers the author of the deception: it is like th
e blind man who, while seeking a clean white cloak, but, being unable to see, is given and accepts a discolored and filthy one, and who, when his eyes are opened, is hor\-
rified and turns against the man who had made him wear it and who had profited by his b
lindness. "For a long time, indeed, I was deluded, deceived, and defrauded by my heart."9 On the path of awakening, the point of departure is positive: it is not the forcible bending of a human being who is only conscious of being a man, aided and abetted
 by religious images and apocalyptic, messianic, or superterrestrial visions; it is rather, an impulse that springs from the supernatural element in oneself that-although it has been obscured during the passage of time}{\cf1\super\insrsid11894558 -}{
\cf1\insrsid11894558 still survives in "noble beings" beyond }{\f113\cf1\insrsid11894558 their sams\'e2
ric nature, like the lotus that, poised above the water, is free from the water. These are the beings who, according to a text, gradually realize that the world unveiled by ascesis is their natural place, "the land of their fathers,}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  and that the other world-this world-is, instead, a foreign land to them.}{\cf1\super\insrsid11894558 1}{\cf1\insrsid11894558 0
\par A short time ago we referred to a "quite special race of spirit," We must explain this point and, together with it. the specific place of the Ariya. The touchstone, as we have said, is the vis}{\f113\cf1\insrsid11894558 
ion of universal impermanence, of dukkha and anatt\'e2, Now, it is }{\i\cf1\insrsid11894558 not }{\cf1\insrsid11894558 
said that the realization that something is impermanent is eo ipso a motive for detachment from and renunciation of it. This depends, rather, on what we have else-
\par }\pard \ql \li0\ri2520\sb216\sl192\slmult0\nowidctlpar\tx0\tx4104\faauto\rin2520\lin0\itap0 {\cf1\insrsid11894558 8. For the series of objects of possibte identification see Majjh., 1. 
\par 9}{\i\cf1\insrsid11894558 . Majjh., 75; Dhammapada, }{\cf1\insrsid11894558 153-54. 
\par }{\i\cf1\insrsid11894558 10. Jataka, }{\cf1\insrsid11894558 168.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 76
\par }\pard \qc \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 where called the "race of the spirit," which is at least as important as that of the body.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 Here are some examples. A "telluric" spirit may consider a
s quite natural a dark self-identification with becoming and with its elementary forces. to such an extent that it does not even become aware of its tragic aspect-as sometimes occurs among the Negroes, savage peoples, and even among certain Slays. A "Dion
ysian" spirit may consider universal impermanence of little account, opposing to it }{\i\cf1\insrsid11894558 carpe diem, }{\cf1\insrsid11894558 
the joy of the moment, the rapture of a corruptible being who enjoys from instant to instant corruptible things, a joy so much the more acute hi that-as fhe well
-known song of the Renaissance has it-"di  doman non v'ecertezza." A "lunar" spirit, religiously inclined, may in its turn see in the contingency of life an atonement or a test, in face of which it should behave with humility and resignation, having faith 
i
n the impenetrable divine will and maintaining the feeling of being a "creature. created by it out of nothing. By others still this death of ours is considered as a completely natural and final phenomenon, the thought of which should not for a moment dist
urb a life turned toward earthly aspirations. Finally, a "Faustian," "titanic," or Nietzschean spirit }{\i\cf1\insrsid11894558 may }{\cf1\insrsid11894558 profess "tragic heroism,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 may desire becoming, and may even desire the "eternal return." And so on. From these examples, it is easily seen that "knowle
dge" produces "detachment. only in the case of a particular race of spirit, of that which in a special sense we have called "heroic" and which is not unconnected with the theory of the bodhisatta. Only in those in whom this race survives and who wish it, 
c
an the spectacle of universal contingency be the principle of awakening, can it determine the choice of the vocations, can it arouse the reaction that follows from "No, I want no more of it," from "This does not belong to me, I am not this, this is not my
 }{\f113\cf1\insrsid11894558 self' extended to all states of sams\'e2ric existence. The work, then, has one single justification: it must be done, that is to say, for the noble and heroic spirit there is no other alternative. Katam karan\'ee
yam-"that which has to be done has been done"-this is the universally recurring formula that refers to the Ariya who have destroyed the \'e2sava and achieved awakening.
\par }\pard \qj \fi288\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\f113\cf1\insrsid11894558 At this point anatt\'e2, the doctrine that denies the reality of the "I,}{\cf1\super\insrsid11894558 .}{\cf1\insrsid11894558 
 shows us a further aspect. The meaning of this doctrine here is simpl}{\f113\cf1\insrsid11894558 
y that in the "current" and in the contingent aggregation of states and functions which are normally considered as "I," it is impossible to recognize the true self, the supersensible \'e2tm\'e2
 of the pre-ceding Upanisadic speculation; this true self is consider}{\cf1\insrsid11894558 
ed as practically nonexistent for the common man. Buddhism does not say: the "I" does not exist-but rather: one thing only is certain, that nothing belonging to samsaric existence and personality has the nature of "I." This is explicifly stated in the tex
ts.
\par }\pard \ql \fi-288\li288\ri72\sb360\sl204\slmult0\nowidctlpar\tx0\faauto\rin72\lin288\itap0 {\cf1\insrsid11894558 11. On the theory of the "races of rhe spirit," see our Sintesi }{\i\cf1\insrsid11894558 di dotrina della razza }{\cf1\insrsid11894558 
(Mitan, 1941), pp. 1}{\cf1\super\insrsid11894558 t3}{\cf1\insrsid11894558 -70)}{\cf1\super\insrsid11894558  }{\cf1\insrsid11894558 from whieh is taken the terminology of the phrases to follow.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 77
\par }\pard \qc \li0\ri0\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 This is the scheme. The Buddha repeatedly makes his questioner recognize
 that the bases of common personality-materiality, feeling, perception, the formations, consciousness-are changeable, impermanent, and nonsubstantial. After which, the question is asked: Can what is impermanent, changeable, and nonsubstantial be con\-
sidere
d thus: this is mine, this am I, this is my self? The answer is always the same-as if it were perfectly natural and obvious-Certainly not, Lord. The conclusion is then more or less of this type: "All matter, all feeling, all perception, all formations, al
l
 consciousness, past, present, or future, internal or external, gross or subtle, low or high, far or near, all should be considered, in conformity with reality and with perfect wisdom, thus: `This is not mine, this am I not, this is not my self.' Thus con
s
idering, the wise, noble disciple does not identify himself with materiality, does not identify himself with feeling, does not identify himself with perception, does not identify himself with the formations, does not identify himself with consciousness. N
ot iden\-
tifying himself, he is detached. Being detached, he is freed."12 The same theme has several variations in the carton, but the sense and the scheme are always the same. t is quite clear: that all the probative force of reason is a function of this im
plicit presmise: that by "1" we can only understand the unconditioned, that is to say, something that has nothing whatsoever to do with samsaric consciousness or with its formations. Only then do the texts become clear and logical. Only then can it be see
n
, for ex-ample, how it is that what is impermanent should always appear also as painful, and how this latter correlation is established: "That which is painful is void of that which is void of `I,' I am not, it is not mine, it is not my self-thus it is ap
prehended, in conformity with reality and with perfect wisdom.}{\cf1\super\insrsid11894558 "13}{\cf1\insrsid11894558  Only in this way can we un\-derstand the passage from the ascertainment to a reaction and an imperative: recog\-
nizing the impermanence of the elements, of the groups of craving, of the senses,
 being convinced that they are not "1," being convinced that "they are in flames," the "wise Ariyan disciple. feels disgust; disgusted, he becomes detached; being detached, he is freed: he has had enough of form, of finite consciousness, of feelings, of t
he other }{\i\cf1\insrsid11894558 khandha, }{\cf1\insrsid11894558 of objects, of contacts, of the emotive states that proceed from them, whether they are pleasant, painful, or neutral: he becomes indifferent in face of them and he seeks their ending.}{
\cf1\super\insrsid11894558 14}{\cf1\insrsid11894558  Here is a saying: What is impermanent, what is anatt
a, what is compounded and conditioned, this does not belong to you, you should not desire it. you should put it away-"the putting away of it will be greatly to your benefit, will lead to your well being": there can he no joy in it nor desire for it.1}{
\cf1\super\insrsid11894558 5}{\cf1\insrsid11894558  It is clear thaf all this will not be sufficient evidence for everyone, The tacit but indis-
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \ql \li0\ri0\sb252\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls62\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}
\faauto\ls62\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., 22: }{\cf1\insrsid11894558 109.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls62\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls62\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Samyutt.. }{\cf1\insrsid11894558 22.15; }{\i\cf1\insrsid11894558 cf. }{\cf1\insrsid11894558 16 and 17. 49, 59.76; 35.2, 3.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls62\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls62\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 22.6t. }{\i\cf1\insrsid11894558 9: 35 3, }{\cf1\insrsid11894558 12; }{\i\f113\cf1\insrsid11894558 Mah\'e2vagga (Vin.). }{\cf1\insrsid11894558 1.21.4.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 15.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls62\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls62\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Samyutt., }{\cf1\insrsid11894558 22.33; 23.25-33.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 78
\par }\pard \qc \li0\ri0\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 pensable prer
equisite is a higher consciousness_ When this dawns, then in an entirely natural manner, not from painful renunciation or "mortification," hut almost accom\-panied by an Olympian bearing of the spirit. there occurs }{\i\cf1\insrsid11894558 viveka, }{
\cf1\insrsid11894558 detachment.}{\cf1\super\insrsid11894558 16}{\cf1\insrsid11894558  Re\-alizing this high}{\f113\cf1\insrsid11894558 er consciousness, it is said that one who attempts to find an "I" or something similar to the "I" (attena v\'e2
 attaniyena) in the sphere of the senses is like a man who, when looking for heartwood, approaches a large tree and cuts it down hut who, although n}{\cf1\insrsid11894558 
ot taking the trunk or new wood or branches, takes only the bark where there is no core and certainly none of the hard wood that he is seeking." The "I," then, is like this hard primordial essential substance, and this }{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558 I}{\cf1\super\insrsid11894558 " }{\cf1\insrsid11894558 is the funda\-mental point of reference for Buddhism.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 There is more to it than this. In speaking of "Olympian bearing" and of detach\-
ment we should not think of something like the indifference of a badly understood Stoicism. The Ariyan "renunciation" is fundamentally based on a will for the uncon\-
ditioned considered also as liberty and power. This is apparent from the texts. The Buddha, while challenging the opinion that the stems of ordinary personality are self, asks his interlocutor if a powerful sovereign wishing to execute or proscribe
 one of his subjects could do so. The answer is naturally, yes. Then the Buddha asks: "You who say: 'materiality is my self,' do you now think that you have this power over material\-
ity: `Thus let my materiality be, thus let my materiality not be'?"-and the question is repeated for the other elements of the personality. The interlocutor is forced to an\-
swer no, and thus this view that the "I" is materiality, feeling, and so on comes to he confuted." The basic idea is in no doubt here: not only the simple fa
ct that body, feeling, consciousness, etc.. are changeable, but that this changeability is independent of the "I," that it is such that, in the normal way, in samsaric existence, the "I" has little or no control over it-it is this fact that demands the st
a
tement "I am not this, this is not mine, this is not my self.. On this is based the saying: "Renounce what does not belong to you."19 This argument recurs in other passages. In particular it occurs in the second exposition of the doctrine given by Prince 
S
iddhattha at Benares: "If materiality were the `I,' it would not be subject to disease, and regarding it one could say: `Let my materiality be thus, let my materiality not be thus.' But since materiality is subject to disease, and since, one cannot say re
garding it: `Let my materiality be thus, let my materiality not be thus,' therefore materiality is not the 'I"';}{\cf1\super\insrsid11894558 20 }{\cf1\insrsid11894558 and the same formula is repeated for the other }{\i\cf1\insrsid11894558 khandha. }{
\cf1\insrsid11894558 Elsewhere we find the attributes "power-less," "falling." "feeble," "infirm" associated with impermanence, }{\i\cf1\insrsid11894558 anicca. }{\cf1\insrsid11894558 t is by
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 16.\tab}}\pard \ql \li72\ri0\sb360\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls63\pnrnot0\pndec\pnstart16\pnindent360 {\pntxta .}}
\faauto\ls63\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Cf. Majjh., }{\cf1\insrsid11894558 t06.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 17.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls63\pnrnot0\pndec\pnstart16\pnindent360 {\pntxta .}}\faauto\ls63\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid., }{\i\cf1\insrsid11894558 29.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 18.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls63\pnrnot0\pndec\pnstart16\pnindent360 {\pntxta .}}
\faauto\ls63\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., 35.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 19. Ibid., 22.
\par }\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 20. }{\i\cf1\insrsid11894558 Mahavagga (Vin.) }{\cf1\insrsid11894558 1.6.38, 39-41: Samyutt., 22.59,
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 79
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 considering these particular characteristics that attachment vanishes and the identifi\-cation provoked by mania is interrupted.21
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The correspondence of the Buddhist view with that of archaic Greece should be noted here. It is the eternal ""privation" }{\f109\cf1\sub\insrsid11894558 (
\'ef\'f4\'dd \'e7\'f3\'e9\'f2}{\cf1\insrsid11894558 ), the eternal impotence of things that become, that "Lae and are not,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  that brings about renunciation
. "By recognizing that matter is impotent, unsatisfied, miserable, and that so are feeling, perception, the formations, and consciousness, by perceiving that in them that determines the clinging tendencies of the mind: by reflecting, destroying, abandonin
g
 it and by be-coming detached from it, I know that the mind is liberated"-so says the ascetic." One who considers materiality as self or materiality as belonging to self, or self as in materiality, or materiality as in self-continues the text-is like a ma
n, carried off by a powerful alpine torrent, who believes he can save himself by grasping the grass or weak rushes on the banks.23 He will he dragged away.
\par On these grounds we can speak, in connection with Buddhist realization, of a will not only for libera
tion, but also for liberty, unconditionedness and unbreakability. One of the more common descriptions of an ascetic is that he is a man who, having broken each and every bond, is free. The ascetic is one who avoids the snare, as does a wild beast, and so 
does not fall into the power of the hunter, but "can go where he will"-while the others, those who are subject to craving, "can be called lost, ruined, fallen into the power of harm."}{\cf1\super\insrsid11894558 24}{\cf1\insrsid11894558  The ascetic is }{
\i\cf1\insrsid11894558 one }{\cf1\insrsid11894558 who has gained mastery over himself, who "has his heart in his power, and is not himself }{\i\cf1\insrsid11894558 in }{\cf1\insrsid11894558 the power of his heart."25}{\i\cf1\super\insrsid11894558  }{
\cf1\insrsid11894558 He is the master of his thoughts. "Whatever thought he desires, that thought will he think, whatever thought he does not desire, that thought will he not think."26 As a perfectly tamed elep
hant, led by his mahout, will go in any direction; }{\i\cf1\insrsid11894558 as }{\cf1\insrsid11894558 
an expert charioteer, with a chariot ready on good ground at a crossroad and harnessed to a thoroughbred team, can guide the chariot where he wishes; or as a king or a prince with a chest full of clothe
s, may freely choose the garment that most pleases him for the morning, the afternoon, or the evening-so the ascetic can direct his mind and his being toward one state or another with perfecf freedom.27 Here are a few more similes: the ascetic is like a m
a
n burdened with debts, yet he not only pays them off but manages to gain a surplus on which to build his own life; or he is like a man enfeebled by disease, his body without strength, but who succeeds in removing the disease and regaining his strength; or
, he is like a slave, dependent on others, but
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \ql \li0\ri0\sb216\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls64\pnrnot0\pndec\pnstart21\pnindent360 {\pntxta .}}
\faauto\ls64\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Cf. Majjh., 75; }{\cf1\insrsid11894558 74.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls64\pnrnot0\pndec\pnstart21\pnindent360 {\pntxta .}}\faauto\ls64\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh.. }{\cf1\insrsid11894558 112.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 23.Samyutt., 22.93.
\par }{\cf1\insrsid11894558 24. Majjh., 25.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 25.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls65\pnrnot0\pndec\pnstart25\pnindent360 {\pntxta .}}\faauto\ls65\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 32.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 26.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls65\pnrnot0\pndec\pnstart25\pnindent360 {\pntxta .}}\faauto\ls65\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Angutt., 4.35; Majjh . 20.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 27.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls65\pnrnot0\pndec\pnstart25\pnindent360 {\pntxta .}}\faauto\ls65\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Majjh.. tt9; 32.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 80
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 who is able to free himself from his slavery and feel master of himself, independ
ent of others, a free man who can go where he will; or, again, he is like a man traveling throu}{\cf1\super\insrsid11894558 g}{\cf1\insrsid11894558 h desert places, full of snares and dangers, who yet arrives }{\i\cf1\insrsid11894558 safe }{
\cf1\insrsid11894558 and sound at his destination without losing anything.28 To complete the list of what a noble s
pirit regards as valuable, let us remember these other epithets of the Awakened One: "he who has laid down the burden." the "unshackled one," the "unhooked one,. the "es\-caped one," the "unhinger," the "remover }{\i\cf1\insrsid11894558 of }{
\cf1\insrsid11894558 the arrow," the "leveller of the trench," "he who escapes from the whirlwind." The whirlwind is a synonym for the faculties of craving;}{\cf1\super\insrsid11894558 29}{\f113\cf1\insrsid11894558 
 the arrow should be understood as the burning, the thirst for living, which has deeply wounded and poisoned the higher principle; the trench is sams\'e2ra, which a}{\cf1\insrsid11894558 
ppears here with the same meaning that "becoming" and "matter" possessed in the ancient Hellenic concept: Penia, perennial insufficiency and "privation," in-ability of self-fulfillment, or, in the symbolism of Oknos: a cord that while being woven is conti
nually consumed."
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 t is thus that "the noble sons moved by confidence}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 recognize their vocation and come to apprehend the "Ariyan quest": "Thus, 0 disciples, a man, himself subject to birth, observing the misery }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 this law of nature, seeks that which is wit
hout birth, the incomparable safety, extinction; himself subject to decay, observing the misery of this law of nature, seeks that which is without decay, the incomparable safety, extinction; himself subject to death, observing the misery of this law of na
ture, seeks that which is without death, the incomparable safety, extinction; himself subject to pain and to agi\-
tation, observing the misery of this law of nature, seeks that which is without pain, the without-agitation, the incomparable safety, extinction; himself subject to stain, observ\-
ing the misery of this law of nature, seeks that which is without stain, the incomparable safety, extinction. This, 0 disciples, in the Ariyan quest.}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
\par Returning to the problem }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 the determination of the vocations, we hav
e said that the touchstone consists in the identilication or nonidentification of oneself with a whole hierarchy of modes of being, and the point of departure-anatta--has already been implicitly indicated. Nonidentification of oneself not only with materi
al\-ity, with feeling, with perception, with the formations, but nonidentification also with consciousness itself, if regarded as individuated consciousness-that is to say, the overcoming of the belief in "pefsonality," attanuditthi}{
\i\cf1\insrsid11894558 , }{\cf1\insrsid11894558 and in its persistency-this is the first test put to the noble nature.}{\cf1\super\insrsid11894558 32}{\cf1\insrsid11894558  To remain in this belief is a sign }{\i\cf1\insrsid11894558 of a form }{
\cf1\insrsid11894558 of "ignorance" (the "ignorance" whose transcendental base, in the conditioned
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 28.\tab}}\pard \ql \li0\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls66\pnrnot0\pndec\pnstart28\pnindent360 {\pntxta .}}
\faauto\ls66\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid.. 39.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 29.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls66\pnrnot0\pndec\pnstart28\pnindent360 {\pntxta .}}\faauto\ls66\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Samyutt., 25.200.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 30.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls66\pnrnot0\pndec\pnstart28\pnindent360 {\pntxta .}}\faauto\ls66\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Majjh., 22.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 31.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls66\pnrnot0\pndec\pnstart28\pnindent360 {\pntxta .}}\faauto\ls66\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. 26.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 32.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls66\pnrnot0\pndec\pnstart28\pnindent360 {\pntxta .}}\faauto\ls66\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh, }{\cf1\insrsid11894558 44; 64
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 81
\par }\pard \qc \li0\ri0\sb72\sl240\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 genesis, }{\i\cf1\insrsid11894558 is vinnana) }{\cf1\insrsid11894558 
and of being subject to one of the "five lower fetters."33 One places oneself at a distance until there is a feeling that one's own person is a simple instrument of expression, something contingent that in due course will dissolve and disappear in}{
\f113\cf1\insrsid11894558  the sam\'e2ric current, without the supermundane, Olympian nucleus in ourselves being in the slightest degree prejudiced. The doctrine }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
the inessentiality of the person, of the psychological and passional "I," must then result in a mind that becomes pacifi
ed, serene, uplifted, clarified,34 It should not be a cause of dismay, but a source of superior strength. It is said that only the man who has experienced this doctrine has strength enough to cross the eddying current and to reach the further shore in saf
ety; a weak man, who is incapable of this, is one whose mind has not been liberated by the working of the doctrine.}{\cf1\super\insrsid11894558 35}{\cf1\insrsid11894558  Therefore; consciousness must not be considered as one's self, nor one}{
\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 s self as possessed of consciousness, nor consciousness as in one}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 s 
self, nor one's self as in consciousness-any more than one should so consider the other }{\i\cf1\insrsid11894558 khandha: }{\cf1\insrsid11894558 feeling, perception, and the formations.36
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Second point: The road toward any pantheistic promiscuity, any naturalisfic mysticism, any confusion with the univer
se, any variety of immanency, must be resolutely barred. The aim of this further test of the noble spirit is to set it definitely at a distance from the confused spiritual world that is characteristic of many Western minds, decayed from all that is classi
cal, clear, Doric, virile. It is a singular fact that, in the modern world, this pantheistic disintegration, this return of man to a state of mind confused by total reality or by "Life,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 is habitually considered to be a characteristic of the Eastern mentality, particularly of the Hindu. The fact of the existence and diffusion in the East of the Buddhist Doctrine of Awakening is sufficient to con\-
fute this opinion. Even if in pre-Buddhist India-and particularly with the later speculation on the Brahman-this f}{\f113\cf1\insrsid11894558 
alse development was to a certain degree prevalent (and it occurs again, later, in some popular forms of Hinduism)--yet it is to be considered as an anomaly, against which Buddhism together with S\'e2
mkhya afforded a salutary reaction. Similar phenomena occur}{\cf1\insrsid11894558 , moreover, in the ancient Mediterra\-nean world with the decline of the earlier Olympian and heroic traditions. This }{\i\cf1\insrsid11894558 is }{\cf1\insrsid11894558 
a general phenomenon, and talk of "Oriental pantheism" should he left either to the uninstructed or to people of had faith.
\par Therefore: a
ntipantheisrn. "To take nature as nature, to think nature, to think of nature, to think `nature is mine"' is to exult in it: to take unity or multiplicity, this or that cosmic or elemental force. and finally to take all as all, to think all, to think of a
ll, to think "all is mine" is to exult in it-this pantheistic identification is, for Buddhism,
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 33.\tab}}\pard \ql \li0\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls67\pnrnot0\pndec\pnstart33\pnindent360 {\pntxta .}}
\faauto\ls67\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Ibid., 64.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 34.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls67\pnrnot0\pndec\pnstart33\pnindent360 {\pntxta .}}\faauto\ls67\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Samyutt., 22.45.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 35.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls67\pnrnot0\pndec\pnstart33\pnindent360 {\pntxta .}}\faauto\ls67\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Majjh., 64.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 36.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls67\pnrnot0\pndec\pnstart33\pnindent360 {\pntxta .}}\faauto\ls67\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 44.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 82
\par }\pard \qc \li0\ri0\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl480\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri144\sl276\slmult0\nowidctlpar\tx0\faauto\rin144\lin0\itap0 {\cf1\insrsid11894558 yet another sign of "ignorance," a mark of one who "has known nothing," of one who is "a common man, with
out understanding for the doctrine of the Ariya, inaccessible by the doctrine of the Ariya.""
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f109\cf1\insrsid11894558 On this basis we can say more generally that the Buddhist Doctrine of Awaken\-
ing demands an antimystical vocation. It is true that the tern mystikos-from \'ec\'f5\'e7\'e9\'ed, "}{\cf1\insrsid11894558 to close,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  "to lock}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 (in particular, the lips)-originally referred to the Mysteries and alluded to what is secret, hidden, not to be spoken. The current sense of the term is, however, quite different: today mysticism is used for the tendency toward confuse
d identifications, with emphasis on the moment of feeling and with none on the ele\-ment of "knowledge" and }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 clarity"; "experience}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 is certainly accentuated (usually in the face of dogma and tradition), but here it is prevalently an experience in which the sidereal and absolute nucleus in the being is dissolved, submerged, or "trans-ported.}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558  For this reason, mystical ineffability, far from being connected with a really transcendental knowledge, is of those who-to use Schelling's apt expression in fheir confu
sed identification with one state or another, not only do not explain expe\-
rience, but become themselves subjects in need of explanation. Thus, the mystical element, rather than being superrational, is often subrational. We are in the play-ground of the spiritual adventures that take place on the borders either of the devo\-
tional religions or of pantheistic evasions, whose manner is the opposite of that of a strict ascesis and of the path of awakening of the Ariya.
\par }\pard \qj \fi360\li0\ri144\sl276\slmult0\nowidctlpar\tx0\faauto\rin144\lin0\itap0 {\cf1\insrsid11894558 Third point: n the modem world, those who fight the doctrines of immanence and who conceive themselves "defenders of the West}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  against "Oriental pantheism," normally take "transcendency}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 as their point of reference and as their watch-word, Their transcendency is, however, very relative, as it proc
eeds from the pre-dominant theological-theistic concept. Even in this Buddhism finds a touchstone for the vocations. We have already seen that Prince Siddhattha was induced to divulge his knowledge after recognizing that, side by side with common beings, 
t
here are nobler ones and "many who consider that enthusiasm for other worlds is bad." The Doctrine of Awakening is presented as a doctrine that teaches men to make them-selves free not only of the material "I," but also of the immaterial and spiritual "I.
"3}{\cf1\super\insrsid11894558 8 }{\cf1\insrsid11894558 Any form of moral conduct and any practice or rite whose motive is hope in a posthu\-
mous continuation of the personality is considered to be another of the lower fetters.39 Thus, beyond a rabble of faint-hearted, restless, obtuse, and unvirile penitents
,40 the texts speak of ascetics and priests who "through fear of existence, through hate of existence, go round and round existence, almost as a dog, tied with a leash to
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 37.\tab}}\pard \ql \li0\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls68\pnrnot0\pndec\pnstart37\pnindent360 {\pntxta .}}
\faauto\ls68\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh, 1.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 38.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls68\pnrnot0\pndec\pnstart37\pnindent360 {\pntxta .}}\faauto\ls68\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Digha. 9.41-43.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 39.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls68\pnrnot0\pndec\pnstart37\pnindent360 {\pntxta .}}\faauto\ls68\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 16.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 40.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls68\pnrnot0\pndec\pnstart37\pnindent360 {\pntxta .}}\faauto\ls68\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 107.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 83
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 a solid column or attached to a post, goes round and round this column or post."}{\cf1\super\insrsid11894558 41}{\cf1\insrsid11894558 
 The words become stronger when they deal with rhose ascetics or priests who "profess attachment to the hereafter" and who think: "Thus shall we be after death, thus shall we not be after death," just as a
 merchant, going to market, thinks: "From this 1 shall get that, with this I shall gain that."}{\cf1\super\insrsid11894558 42}{\cf1\insrsid11894558 
 Plotinus, speaking against moralistic concept, said: "Not to be a good man, but to become a god-this is the aim,''43 but the Doctrine of Awakening goes still further.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
Beyond the human bond is the divine bond, attachment to this or that state, to a state that is no longer human, corporeal, or terrestrial, but that is still conditioned existence. These states in the Hindu tradition are personified in the various g
ods and in their seats; they are equivalent to the seraphic and angelic hierarchies of Judeo-Christian theology, therefore. to what, in a more popular concept, is called "para\-
dise." The Doctrine of Awakening aims at surmounting these states: it tests the vocations by asking at what point one can apprehend that these very states are inad\-
equate in the face of a will for fhe unconditioned, and that to have them as the extreme point of reference and as the supreme justification of existence is still a bond, a
n insufficiency, a thirst, a mania. Thus, in the canon, these words appear: "You should feel shame and indignation if ascetics of other schools ask you if it is in order to arise in a divine world that ascetic life is practiced under the ascetic Gotama.}{
\cf1\super\insrsid11894558 "44}{\cf1\insrsid11894558 
\par Nor is this all. The very notion of "existence}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 is attacked, the stronghold of all theistic theology. Here, as we have said, Buddhism is no more than faithful to the purely metaphysical, superreligious teachings of the preceding lndo-Aryan tradi\-tion. In 
this, the personal god, as pure existence, himself belongs to manifestation and cannot therefore be called absolutely unconditioned. Existence has as its cor\-
relative nonexistence. For this reason only that which is beyond both existence and nonexistence, 
which is above and outside these two transcendental categories, can be understood as really unconditioned. So also for Buddhism this is the extreme point of reference, not the belief in existence, not the belief in nonexistence. Attach\-
ment to one or other of these is a bond, a limitation. "By contemplating, according to reality, the origination and cessation of both of these}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  one must be capable of over-coming both.}{
\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558  Even "universal consciousness" belongs, in the Buddhist teaching, to the sams\'e2ric world; it is a variety of sams\'e2ric consciousness.
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
This view is well illustrated in the texts by means of various similes. There is, for example, the story of one who, wishing to know where the elements are com-
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 41.\tab}}\pard \ql \li0\ri0\sb360\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls69\pnrnot0\pndec\pnstart41\pnindent360 {\pntxta .}}
\faauto\ls69\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid.. 102.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 42.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls69\pnrnot0\pndec\pnstart41\pnindent360 {\pntxta .}}\faauto\ls69\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 43.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls69\pnrnot0\pndec\pnstart41\pnindent360 {\pntxta .}}\faauto\ls69\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Plotinus, Enneads. 1.2.4, 7.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 44.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls69\pnrnot0\pndec\pnstart41\pnindent360 {\pntxta .}}\faauto\ls69\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 3.15.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 45.\tab}}\pard \ql \li0\ri0\sb36\sa396\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls69\pnrnot0\pndec\pnstart41\pnindent360 {\pntxta .}}\faauto\ls69\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh., 1 }{\cf1\insrsid11894558 I.
\par }\pard \qc \li0\ri0\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 pletely annihilated, goes to the gods and passes from one hierarchy to another, fi\-
nally reaching the world of the great Brahma, the supreme god of being. But it is not in the power of Brahm\'e2 to answer him. He sends the ascetic to t
he Buddha, telling him, in addition, that he has done ill to have left the Sublime One and to have asked this knowledge of another, It is the Buddha and not Brahm\'e2
 who gives the answer. He indicates the spiritual state of the arahant, invisible, endless, r}{\cf1\insrsid11894558 esplendent: here the elements have nowhere to plant their roots, here "name-and-form}{\cf1\super\insrsid11894558 "}{
\f113\cf1\insrsid11894558  ceases with-out leaving residue.46 But there is a much more striking story, molded with the power of a Michelangelo. t is called the "visit to Brahm\'e2."47 The Buddha arriv}{\cf1\insrsid11894558 es in the kin}{
\cf1\super\insrsid11894558 g}{\f113\cf1\insrsid11894558 dom of Brahm\'e2
, of which it is said: "Here is the eternal, here is the persistent, here is the everlasting, here is indissolubility and immutability: here there is no birth nor old age, nor death, nor passing away and reappearance: and another
, higher liberation than this there is not." To Brahm\'e2
, who affirms this, the Buddha says that Brahma himself is the victim of illusion and infatuation. But here Mara the malign, the god of craving and of death, intervenes; he enters into one of the celestial beings in Brahm\'e2
's retinue and from here speaks to the Buddha:
\par }\pard \qj \li720\ri720\sb216\sl252\slmult0\nowidctlpar\tx0\faauto\rin720\lin720\itap0 {\cf1\insrsid11894558 
0 monk, beware of him. He is Brahma, the omniporent, the invincible, the all-seeing, rhe sovereign, the lord, the creator, the preserver, the father of all that has been and of all that wil
l he. Long before you there were in the world ascetics and priesrs who were enemies of the ele\-ments, of nature, of the gods, of the lord of generation, of Brahma; rhese, at the dissolution of the body, when their vital strengrh was ex\-
hausted, came ro abject forms of exisrence. }{\f113\cf1\insrsid11894558 And therefore I counsel you, 0 ascetic: beware, O worthy one! Whar Brahm\'e2 has said to you, accept it, lesr you contradict the word of Brahma. Should you, 0 as\-
cetic, contradict the word of Brahma, it would he as though a man were to approach a rock and bea}{\cf1\insrsid11894558 
t on it with a stick, or as though a man, 0 ascetic. were to fall into an infernal abyss and to seek ro grasp the earth with his hands and feet: rhus, 0 monk, would it befall you.
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl504\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 And Brahm\'e2 joins with Mara the malign, repeating:
\par }\pard \qj \li720\ri720\sb180\sl252\slmult0\nowidctlpar\tx0\faauto\rin720\lin720\itap0 {\cf1\insrsid11894558 1, 0 worrhy one, hold as 
eternal that which is truly eternal, as persistent, as perennial, as indissoluble, as immutable that which is truly so; and where there is no birth and decay, nor death, nor passing away and reappearance, of rhis I say: here truly there is no birrh, nor d
ecay and dearh, nor passing away and reappearance; and since there is no other,
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 46.\tab}}\pard \ql \li0\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls70\pnrnot0\pndec\pnstart46\pnindent360 {\pntxta .}}
\faauto\ls70\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Digha, }{\cf1\insrsid11894558 11.67-85.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 47.\tab}}\pard \ql \li0\ri0\sb36\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls70\pnrnot0\pndec\pnstart46\pnindent360 {\pntxta .}}\faauto\ls70\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Majjh.. 49; cf. atso }{\i\cf1\insrsid11894558 Samyutt , }{\cf1\insrsid11894558 t.4.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 85
\par }\pard \qc \li0\ri0\sl480\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li720\ri720\sb180\sl252\slmult0\nowidctlpar\tx0\faauto\rin720\lin720\itap0 {\cf1\insrsid11894558 higher liberation, therefore I say: there is no other, higher liberation. Therefore, 0 monk, speak if you will: you wil
l certainly not discover another, higher liberation, try as you wilf. If you take the earth, if you take the elements as your standpoint, then you have taken me as your standpoint, you have taken me as your basis, you must obey me, you must yield to me; i
f
 you take, 0 monk, nature, the gods, the lord of generation as your standpoinr. then you have taken me as your stand-point, you have taken me as your basis, you must obey me, you must yield to me; if you take, 0 monk, Brahma as your standpoint, then you h
ave raken me as your standpoint, you have taken me as your basis, you must obey me, you must yield to inc.
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 At this point the antitheses build up to a cosmic and titanic grandeur ending with the most paradoxical reversal of the point of view that is prevale
nt in Western reli\-
gions. In fact, while the desire of surpassing the very Lord of creation, from this point of view, appears as something diabolical, the Buddha, instead, finds a diabolical plot in the exact opposite, that is in the attempt to stop him in
 the region of being, to make this region an insuperable limit, beyond which it is both absurd and mad to seek a higher liberation, Here it is the Malign One in person who urges the belief that the personal God, the God of being, is the supreme reality, a
n
d who threatens the Bud-dim with the damnation that is supposed already to have claimed other ascetics. And in another text48 his temptation consists of inducing the Buddha to confine himself to the path of good works, rites and sacrifices-to the path of 
t}{\f113\cf1\insrsid11894558 heistic religions. But the Buddha discovers the plot, and speaks thus to M\'e2ra: "Well I know you, Malign One, abandon your hope: 'He knows me not}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
; you are Mara, the Malign. Arid this Brahma here, 0 Malign One, these gods of Brahma: they are all in your han
d, they are all in your power, You. O Malign One, certainly think: 'He also must he in my hand, in my power!' I, however, 0 Malign One, am not in your hand, I am not in your power."
\par There follows a symbolical test. The personal God, the Hebraic "I am that I am,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 the God of being, whose essence is his existence, as such, cannot not be, that is, he is bound to being, he is passive with respect to being. He has not the power to go beyond being. It is here that the test occurs. Who can "disappear'? That is, who}{
\f113\cf1\insrsid11894558  is lord both of being and of nonbeing? Who rests neither on the one nor on the other? Brahm\'e2 cannot disappear. Instead, the Buddha disappears. All the world of Brahm\'e2
 is amazed and recognizes "the high power, the high might of the ascetic Gotama." Limitat}{\cf1\insrsid11894558 
ion is removed. The dignity of the atideva, of one who goes beyond the world of existence itself, not to mention the "celestial" worlds, is demonstrated. t is only
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 48.\tab}}\pard \qj \li0\ri0\sb360\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls71\pnrnot0\pndec\pnstart48\pnindent360 {\pntxta .}}
\faauto\ls71\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Suttanipata, 3.2.3-4.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 49.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls71\pnrnot0\pndec\pnstart48\pnindent360 {\pntxta .}}\faauto\ls71\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh.. 49.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 86
\par }\pard \qc \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri72\sl300\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 left to Mara the malign to try in vain to dissuade the Buddha from spreading the doctrine 4}{\cf1\super\insrsid11894558 9}{\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
Here, then, is one of the extreme points in the test of the vocations: not to crave even the highest of all lives"-not only to pass from this shore to the other, but to apprehend that which lies beyond both.50 The words of the Awakened One are: }{
\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558 Na\-ture, the gods, the lord of generation, Brahm\'e2
, the Resplendent Ones, the Powerful Ones, the Ultrapowerful Ones, all things, I have known, how unsatisfying are all things: this have I recognized and 1 have renounced all things, abdicated from all things}{\cf1\insrsid11894558 
. detached myself from all things, forsworn all things, disdained all things. And in this. 0 Brahma, not only am I your equal in knowledge, not only am I not less than you. but I am far greater than you,}{\cf1\super\insrsid11894558 "51}{
\cf1\insrsid11894558  And the words: "This is not mine, This am I not, this is not my self" must be said by the "noble son}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  for the whole of that wo}{\f113\cf1\insrsid11894558 
rld too.52 It is still "sams\'e2ra.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
\par Is a higher limit than this conceivable? For the Ariya it is conceivable. Attach\-ment, dependence, and enjoyment are to be eradicated also in respect of the supreme goal of the Buddhist ascesis, that is to say, of extincti
on. Here is the final temptation and the final victory. Here the will for the unconditioned approaches the paradoxical. The ultimate truth of the series is this: he who thinks extinction, he who thinks of ex\-
tinction, he who thinks "extinction is mine" and who rejoices in extinction-this man does not know extinction, does not know the path, is not to be counted among the "noble disciples.}{\cf1\super\insrsid11894558 "53}{\cf1\insrsid11894558 
 Even in this region to feel desire and attachment-it maybe a sublimated one-means not to realize the place and signification of real liberation.
\par At the instant of understanding this one apprehends and intuits supermundane safety and the end of anguish. One who thinks no longer either of existence or of nonexistence and thus who is not attached to anything beyond, now tre
mbles no more but reaches the supermundane and supreme "security of calm."' He does not tremble and so does not crave-"not trembling, why should he crave?"}{\cf1\super\insrsid11894558 55}{\cf1\insrsid11894558  This sum\-
mit must be apprehended by the "noble son," it must be his purpose. The strength and sure
ness of those who know no more anguish or fear is described as something that has a vertiginous and fearful effect on others, both human and superhuman; when they are faced by those who have conquered, and when they hear their truth, they become aware of 
their own unsuspected contingency, and the primordial anguish bursts forth unchecked. They see the abyss.
\par 
\par 
\par 50. Dhammapada, 383-85.
\par 51. Majjh., 49.
\par 52. Ibid., 22.
\par 53. Ibid., 1; 102.
\par 54. Ibid., 140.
\par 55. Ibid.
\par 
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 87
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 When a man is capable of experiencing all t
hese meanings, then his vocation is proved, he is on the road of personal revolution, he can attempt to follow the path that was rediscovered by Prince Siddhattha. But in this connection there must be }{\i\cf1\insrsid11894558 no }{\cf1\insrsid11894558 
illusion, particularly in modem man. This point must be quite clear: development }{\i\cf1\insrsid11894558 in }{\cf1\insrsid11894558 accordance with the Doctrine of Awakening implies something akin to a rupture or }{\i\cf1\insrsid11894558 a }{
\cf1\insrsid11894558 halt. The symbolism we have discussed should be remembered: as long as one }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 goes}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 it is impossible to reach the point where "the world ends.}{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558  One must stop oneself dead. In some way an extra-sams\'e2ric element, called in Buddhism }{\i\cf1\insrsid11894558 panna }{
\f113\cf1\insrsid11894558 (Skt.: prajn\'e2), the opposite to avijja, must manifest itself. This element, with its presence, arrests the "current," in the same way as the element }{\i\cf1\insrsid11894558 avijja, }{\cf1\insrsid11894558 unawar
eness, the state of mania and of "intoxication," confirmed it. At this point already there occurs it pannatial or virtual suspension of all the elements influenced by }{\i\cf1\insrsid11894558 a }{\cf1\insrsid11894558 
vii-I; it is not only a matter of a suspension, but also of an inversion of the current}{\f113\cf1\insrsid11894558 : the flux or vortex that had generated the common man starts to generate a superior being, uttamapurisa: pann\'e2
 becomes the central element that transforms and purifies all the constituent forces of the personality, removing and destroying in them the elem}{\cf1\insrsid11894558 ent }{\i\cf1\insrsid11894558 avijja" }{\cf1\insrsid11894558 and the influence of the }{
\i\f113\cf1\insrsid11894558 \'e2sava.56 }{\cf1\insrsid11894558 For this reason, the texts speak also of a special strength beyond knowledge, of a "superior and powerful energy" }{\i\cf1\insrsid11894558 (viriya), }{\cf1\insrsid11894558 
which differs from the normal human energies and which alone works the miracle of "liberation of the will by means of the will}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 ;}{\cf1\super\insrsid11894558 57}{\cf1\insrsid11894558 
 it provides the strength for endurance and allows of advance toward supreme liberation}{\cf1\super\insrsid11894558 s.58}{\cf1\insrsid11894558 
\par }{\f113\cf1\insrsid11894558 One of the aspects of Mah\'e2yana Buddhism that represents a decline from the original is the supposition that this element pann\'e2 }{\i\f113\cf1\insrsid11894558 (prajn\'e2) }{\cf1\insrsid11894558 
is present in everyone; it considers each individual as a potential }{\i\cf1\insrsid11894558 bodhisatta }{\cf1\insrsid11894558 (Skt.: }{\i\cf1\insrsid11894558 bodhisattva), }{\cf1\insrsid11894558 
that is, as a being capable of becoming a Buddha. Whatever from the standpoint of the doctrine may be said about it, this view cannot in practice be said to be at all "in conformity with reality" }{\i\cf1\insrsid11894558 (yatha-bhutam). }{
\cf1\insrsid11894558 The manifestation of this knowledge and of this strength, particularly in modern Western man, can rightly be called a kind of a "grace," in view of its marked discontinuity when compared to all faculties and forms of con\-
sciousness, not only in normal individuals but even in the most gifted of our contem\-poraries. The example of Prince Siddhattha-that is to say, the fact that he had no need of masters, transmitted doctrines, or initiati
ons, to open the way to liberation, since the direct reaction of a noble spirit confronted with the spectacle of the contin\-
gency and burning of the world was enough for the purpose-this example should lead no one to repeat the adventure of Baron Munchhausen when he attempted to raise himself in the air by pulling himself upwards by his hair. n one way or another
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 56.\tab}}\pard \ql \li0\ri0\sb180\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls72\pnrnot0\pndec\pnstart56\pnindent360 {\pntxta .}}
\faauto\ls72\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Cf .Stcherbatsky, Centrat }{\i\cf1\insrsid11894558 Conception, }{\cf1\insrsid11894558 pp. 50, 73-74.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 57.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls72\pnrnot0\pndec\pnstart56\pnindent360 {\pntxta .}}\faauto\ls72\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 ,Samyutt, vot. 5, p. 272 (Pali Texr Society cdn.).
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 58.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls72\pnrnot0\pndec\pnstart56\pnindent360 {\pntxta .}}\faauto\ls72\rin0\lin0\itap0\pararsid11894558 {
\i\f113\cf1\insrsid11894558 Mah\'e2parinirv.. }{\cf1\insrsid11894558 16.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 88
\par }\pard \qc \li0\ri0\sb108\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sb252\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
something must happen: a kind of profound crisis or break, or the receiving "grace," such as to provide a positive opportunity and a base for a "new life." It cannot he repeat}{\cf1\super\insrsid11894558 e}{\cf1\insrsid11894558 
d often enough that the man of today, constitutionally, i
s profoundly different from the man of the ancient Aryan civilizations of the East. Views, such as that of Mahayana Buddhism already mentioned, are better ignored if we do not wish to deceive ourselves or others.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In Buddhism, the importance of the moment is stressed in every way. "Knowl\-edge,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 in a text, is likened to a flash of lightning. One is exhorted to "rise and awaken}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 when one perceives one's own passiveness, one's own indolence, "with-out letting the moment pass"-if rhe right moment is allowed to pass, that mo\-
ment when one would have been able to overcome the force to which both men and gods are subject, the demon of death will reassert his power.}{\cf1\super\insrsid11894558 59}{\cf1\insrsid11894558 
 "Battle must be joined to-day---to-morrow we may he no more. There is no truce for us with the great
 army of death. Only one who lives thus, struggling untiringly day and night, achieves beatitude and is called a blessed sage."60 The following simile is used to illustrate this state of mind: what would a king do, to whom it was an\-
nounced that the mounta
ins were crumbling and moving and overthrowing all before them, closing in on his kingdom from the east, from the west, from the south, and from the north, and who knew clearly how difficult it is to achieve the human state of existence?61
\par To conclude this section, we shall refer again to the attitude of the Doctrine of Awakening toward the form of ascesis that is unilaterally connected with practices of mortification and penance.
\par Buddhism opposes all forms of painful ascesis. Having considered the "many ki
nds of intensive, painful bodily disciplines," Buddhism maintains that those who practice them, "at the dissolution of the body after death, go down by evil paths to suffering and perdition," since this is a "mode of living which brings present ill and fu
ture ill.}{\cf1\super\insrsid11894558 "62}{\cf1\insrsid11894558  The methods of "painful self-mortification," according to the doctrine of the Buddha, are useless, not only for the purpose of "extinction,}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558  but also for one who aspires to achieve some form of "celestial" existence.63 There are striking sketch
es of types of ascetics and of monks not unlike those who are found in Western asceticism and monasticism: "Shrivelled, arid, ugly, pallid. emaciated [men], who present no attractions to the eye that sees them." They are afflicted by the "disease of const
raint," since they lead this life, in point of fact, against their will, through a
\par }\pard \ql \li0\ri5040\sb360\sl192\slmult0\nowidctlpar\tx0\faauto\rin5040\lin0\itap0 {\cf1\insrsid11894558 59. Suttanipata. 2.10.t-3.\line 60. Majjh., 131.
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 61 Samyutt., 3.3.
\par }{\i\cf1\insrsid11894558 62. Majjh\'84 45.
\par }\pard \ql \li0\ri0\sb36\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 63. Ibid., 71.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 89
\par }\pard \qc \li0\ri0\sl480\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sb180\sl264\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 false vocation, lacking the support of a higher consciousness 64}{\cf1\super\insrsid11894558  }{\cf1\insrsid11894558 Fasting, mortifica\-
tion, sacrifices, prayers, and oblations, none of these purifies a mortal who has not conquered doubt and who has not overcome desire.6}{\cf1\super\insrsid11894558 5}{\cf1\insrsid11894558 
 Two extremes are avoided by those who detach themselves from the world: "the pleasure of desire, low, vulgar, unw
orthy of the nature of the Ariya, harmful; self mortification, painful, unworthy of the nature of the Ariya, harmful. Avoiding these two extremes, the middle way has been discovered by the Accomplished One, the way which gives insight, which gives wisdom,
 which leads to calm, to supernormal consciousness, to illumination, to ex\-tinction-'""}{\cf1\super\insrsid11894558 6}{\cf1\insrsid11894558 
 In distinguishing what is praiseworthy from what is worthy of reproof, even in cases where saintly knowledge has been attained, the fact of having attained it by means of self-torment is declared to be reprehensible.\'b0
\par }\pard \qj \fi288\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
The texts often give some account of the life led by Prince Siddhattha before his perfect awakening. He too, ""before the perfect awakening, as yet imperfectly awak\-ened, still only striving towards awakening,}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558  had had the thought: "Pleasure cannot be conquered by pleasure: pleasure can be conquered by pain."}{\cf1\super\insrsid11894558 68}{\cf1\insrsid11894558 
 And thus, having abandoned his home against the wishes of his family, still "radiant, with black hair, in the flush of joyous youth, in the flower of manhood,}{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558 
 unsatisfied by the truths taught by the various teachers of asceticism to whom he had in the first instance turned (these appear to have been followers of S\'e2
mkhya), he devoted himself to extreme forms of painful mortification. Having bent his will in all }{\cf1\insrsid11894558 
ways, "as a strong man, seizing another weaker man by the head or by the shoulders, compels him, crushes him, throws him down," he began with the body and practiced suspension of the breath until he came near to suffocation.69}{\cf1\super\insrsid11894558 
 }{\cf1\insrsid11894558 Finding that this led nowhere
, he practiced fasting, until he grew so thin that his arms and legs resembled dry sticks, his spine a string of beads, with the vertebrae sticking out: his hair fell off, his eyes sank in, and his pupils shrank almost away, "like reflections in a deep we
l
l." He thus arrived at this thought: "All that ascetics or priests in the past have ever experienced in the way of painful, burning, hitter sensations, or that they may be experiencing in the present or that they will experience in the future is no more t
h
an this; further one cannot go. And yet with all (his bitter ascesis of pain I have not attained the supermundane, the blessed riches of wisdom." There arose in him the conviction: There must be another path to awakening, And it was a memory that allowed 
him to find it: the memory of a day when, still in the midst of his people, seated in the cool
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 64\tab}}\pard \ql \li0\ri0\sb216\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls73\pnrnot0\pndec\pnstart64\pnindent360 }\faauto\ls73\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 89.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 65\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls73\pnrnot0\pndec\pnstart64\pnindent360 }\faauto\ls73\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Suttanipata, 2.2.1 I: Dhammapada, 14t.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 66. Mahavagge (Vin.) }{\cf1\insrsid11894558 1.6.17; }{\i\cf1\insrsid11894558 Samyutt., }{\cf1\insrsid11894558 42.t2: }{\i\cf1\insrsid11894558 Majjh.. }{
\cf1\insrsid11894558 139.
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 67. Samyutt., 52.12.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 68. }{\i\cf1\insrsid11894558 Majjh.,85.
\par }\pard \qj \fi-288\li288\ri72\sl192\slmult0\nowidctlpar\tx0\faauto\rin72\lin288\itap0 {\cf1\insrsid11894558 69, We must note 
that here is meant obviously forms of breath retention emptoyed purety as ascetic practices, not of those special hatha-yoga practices. with initiatory aims, or which we have spoken in our book, The Yoga of Power (Rochester, Vt., 1992),
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 90
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 shade of a ros
e-apple tree, he had felt himself in a state of calm, clarity, balance, peace, far from desire, far from disturbing things. Then there arose in him "con\-sciousness in conformity with knowledge: 'This is the way.'
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 This manner of the Buddha's ascesis is sign
ificant: it clearly shows the features of an ascesis that is Aryan, "classical," clear, balanced, free from "sin" complexes and from "bad conscience,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 free from spiritualized and sanctified masochism. In this connection it is worth noting that one of the maxims of Buddhism is that one who, bein}{\cf1\super\insrsid11894558 g}{\cf1\insrsid11894558 
 without imperfection does not recognize, in conformity with truth: "In me there is no imperfection,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  is far worse than one who, on the other hand, knows: "In me there is no imperfection.}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  And a simile follows: a pol
ished and shining bronze vessel that is not used or cleaned would, after a time become dirty and stained; similarly. one who is not aware of his own uprightness is much more exposed to confusions and deviations of every kind than one who is so aware.71 Th
e
re is no question, here, in any way, of pride and self-conceit; it is a question of a process of purification through a just and dignified consciousness. This attitude should put in their place those who, through feeling themselves to he hermits, penitent
s
, poor, clothed in rags or through observing the most elementary forms of morality, exalt themselves and believe that they are entitled to despise others." The Ariyan ascesis is as void of vanity and stupid pride (which. as uddhacca, is considered as a bo
nd), as it is permeated with dignity and calm self-knowledge.
\par This does not mean, however, that we should he under any illusion and believe rhat exceptional inward energies are unnecessary in Buddhism and that the most severe self-discipline should not be imposed. He who realized that the way of pain\-
ful asceticism was not the right one, was yet capable of satisfying himself that he was able to follow it to its extreme limit. Thus, at the moment in which the vocation is determined and one has the sensation of the emergence of the element }{
\i\cf1\insrsid11894558 panna , }{\cf1\insrsid11894558 
one musr also have the strength to make an absolute and inflexible resolution. In the forest of Gosinga, on a clear moonlit night, when the trees were in full blossom and gave the impression that celestial scents were being wafted around, various dis\-
ciples of the Buddha asked each other what type of ascetic could adorn such a forest, and discussed this or that discipline and this or that power achieved. When the Buddha was asked, he said: "An ascetic who, after the me
al, seats himself with his legs crossed, his body erect and resolves: `I will not rise from here until my mind is without attachment and free from any mania: Such a monk can adorn the forest of Gosinga."" In the canonical texts something similar to a "vow
" is often mentioned in these terms: "In the confident disciple, who energetically trains himself in the order
\par }\pard \ql \li0\ri0\sb180\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 70 }{\i\cf1\insrsid11894558 Cf.. e.g.. Majjh.. }{\cf1\insrsid11894558 12, }{\i\cf1\insrsid11894558 36.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 71.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls74\pnrnot0\pndec\pnstart71\pnindent360 {\pntxta .}}\faauto\ls74\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 'bid , }{\i\cf1\insrsid11894558 5.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 72.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls74\pnrnot0\pndec\pnstart71\pnindent360 {\pntxta .}}\faauto\ls74\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 113.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 73.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls74\pnrnot0\pndec\pnstart71\pnindent360 {\pntxta .}}\faauto\ls74\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Ibid., .32.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 91
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sa6912\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 of the Master, there arises this notion: 'Willingly may there remain of my bo
dy only skin and tendons and bones, and let my flesh and my blood dry up: but until that which can be obtained with human vigour, human strength, human valour has been obtained, l shall continue to strive."74 Yet another text speaks of the desperate stren
g
th with which a man would struggle against a current, knowing that otherwise he would be carried into waters full of whirlpools and voracious creatures." Struggle, effort, absolute action, iron determination, all these are essential-but in a special "styl
e
." 11 is-let us again repeat-the style of one who maintains his self-knowledge, who exerts his strength where it should he exerted, with clear knowledge of cause and effect, paralyzing the irrational movements of the mind, his fears and hopes and who neve
r loses the calm and composed consciousness of his nobility and of his superior\-ity. t is in such terms that the Doctrine of Awakening is offered and recommended to those who "still remain steadfast"
\par }\pard \ql \li0\ri3888\sa72\sl192\slmult0\nowidctlpar\tx0\faauto\rin3888\lin0\itap0 {\cf1\insrsid11894558 74, Samyutt.. 12.22; Angutt., 8.13; }{\i\cf1\insrsid11894558 5 Majjh.,70. 75. Itivuttaka. }{\cf1\insrsid11894558 109.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 92
\par }\pard \qc \li0\ri0\sb180\sa252\sl-480\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qc \li0\ri0\sb180\sa252\sl-480\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par PART II
\par 
\par 
\par }\pard \qc \li0\ri0\sb432\sl-636\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Practice
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 8
\par }\pard \qc \li0\ri0\sb1188\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The Qualities of\line the Combatant and the "Departure"
\par }\pard \qj \li0\ri0\sb900\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 The training or development (bh\'e2van\'e2
) presents in the Buddhist doctrine two stages. In the first place, there are the kinds of discipline that, not being carried beyo}{\cf1\insrsid11894558 nd a cer\-
tain point, serve only for this life; they are distinguished from those that are considered as "wisdom" and that relate to a more than human }{\i\cf1\insrsid11894558 experience (uttari-manussa-dhamma).1 More }{\cf1\insrsid11894558 
important and more general, however, is the division of the whol
e ascesis into three sections: the preparatory section of "right conduct" (sila); the section of spiritual concentration and contemplation (samadhi); and finally, the section of "wisdorn" or transcendental knowledge and spiritual illumination (panna); (Sk
t}{\f113\cf1\insrsid11894558 .: prajn\'e2).2
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
In what follows we propose to arrange the disciplines referred to in the texts into one or other of these three sections in the manner most satisfactory for the reader. Our aim is not purely informative; we hope to provide also, for anyone who
 may he interested, some practical guidance. The exposition, then, will he accompanied, where necessary, by an interpretation based on what can be considered as "constant" in a careful comparison of the various traditions.
\par Before we discuss the instruments of the ascesis we must make some general observations on the preliminary conditions required of the individual, apart from what has already been said about the determination of the vocations.
\par The first point is that in order to aspire to awakening one must be a human being. The possibility of achieving absolute liberation is offered primarily, accord\-
ing to Buddhism. only to one who is born a man. Not only those who are in lower conditions of existence than the human, but also those who are in higher condi
tions, such as the devil, the celestial or "angelical" beings, do not have this opportunity. While, on the one hand, the human condition is considered to be one of fundamental
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri4752\sb36\sl192\slmult0\nowidctlpar\tx0\faauto\rin4752\lin0\itap0 {\cf1\insrsid11894558 1. }{\i\cf1\insrsid11894558 Majjh., 53; Samyutt., }{\cf1\insrsid11894558 41.9 }{\i\cf1\insrsid11894558 2. Cf. Digha, }{\cf1\insrsid11894558 10. }{
\i\cf1\insrsid11894558 passim.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 95
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par 
\par 
\par 
\par 
\par 
\par 
\par 
\par 
\par 
\par contingen
cy and infirmity, on the other it is thought of as a privileged state, obtain-able only with grear difficulty-"it is a hard thing to be born a man."' The supermundane destiny of beings is decided upon earth: the theory of the bodhisattva even considers th
e
 possibility of "descents" to earth of beings who have already achieved very high, "divine" states of consciousness, in order to complete the work, As we shall see, liberation can occur also in posthumous states: but even in these cases it is thought of a
s
 the consequence or development of a realization or of a "knowledge" already achieved on earth. Man's privilege, as conceived by Buddhism along such lines, would seem to he one that is connected with a fundamental liberty. From this point of' view man is 
p
otentially an atideva, he is of a higher nature than the "gods," for the same reason as is found in the hermetic tradition;4 that is, since he contains in himself, not only divine nature to which angels and gods are tied, but also mortal nature, not only 
existence but also nonexistence: whence he has the opportu\-nity of arriving at the supertheistic summit that we have discussed, and which is in fact the "great liberation."
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Those who desired to enter the order created by Prince Siddhattha were specifi\-cally
 asked: Are you really a man?5 It is taken as a premise in this case that not all those who appear to be human are really "men." The views, widespread in ancient ndia as elsewhere, that in some men anima] beings were reincarnated-or vice versa: that some 
men would be "reborn}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  in this or that "animal womb"-may be understood symbolically:6 they refer, that is, to human existences whose central ele\-
ment is guided entirely by one of those elemental forces that externally manifest themselves in the normal way in one or other animal species. We have, moreover, already spoken of the limitations arising out of the various "races of the spirit."
\par A third point is that an original condition imposed by the canon for admission into the order was that of being of male sex
. Eunuchs, hermaphrodites, and women were not accepted.' The Ariyan road of awakening was considered as substantially and essentially manly. "It is impossible, it cannot be"-says a canonical text8-"that a woman should arrive at the full enlightenment of a
 
Buddha, or become a universal sovereign [cakkavatti]"; likewise it is impossible for her to "conquer heaven, nature, and the universe," to "dominate celestial spirits.'"' The Buddha considered women insatiable in respect of Iwo things: sex and motherhood;
 so insatiable that they can-
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \ql \li72\ri0\sb36\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls75\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}
\faauto\ls75\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Dhammapada. 182.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls75\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}\faauto\ls75\rin0\lin72\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Cf. Corpus Hermeticum. 9.4: }{\cf1\insrsid11894558 10.24-25.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls75\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}\faauto\ls75\rin0\lin72\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Mahavagsa (Vin.), }{\cf1\insrsid11894558 1.76.1.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls75\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}\faauto\ls75\rin0\lin72\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Cf. }{\cf1\insrsid11894558 Bardo Tho}{\i\cf1\insrsid11894558 dol, }{\cf1\insrsid11894558 p. }{\i\cf1\insrsid11894558 54
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \ql \fi-216\li288\ri144\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls75\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}\faauto\ls75\rin144\lin288\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Mahavagga (Vin.). }{\cf1\insrsid11894558 1.76.1; 2.22.4. It }{\i\cf1\insrsid11894558 may }{\cf1\insrsid11894558 he observed that the }{\i\cf1\insrsid11894558 same }{\cf1\insrsid11894558 limitations }{\i\cf1\insrsid11894558 are }{
\cf1\insrsid11894558 considered }{\i\cf1\insrsid11894558 for the }{\cf1\insrsid11894558 ordination of Catholic priests.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls75\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}\faauto\ls75\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Majjh., 115.
\par }\pard \ql \li0\ri0\sa108\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 9. Ibid.; Angutt, 1.20.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 96
\par }\pard \qc \li0\ri0\sb144\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sb252\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 not free themselves from these cravings before death.}{\cf1\super\insrsid11894558 10}{\cf1\insrsid11894558 
 He repeatedly opposed the entry of women into the order: when he finally admitted them he declared that, as a flourishing field of rice prospers n
o longer when a parasitical grass invades and spreads in the field, so the saintly life in an order does not prosper if it allows women to renounce the world-and he tried to limit the danger by promulgating opportune rules." Later, however, less intransig
ent views became widespread: even in the ca\-nonical texts-in spite of these words of the Buddha-there figure women who have entered into the current of awakening and who expound the doctrine of the Ariya, until in the texts of the }{
\i\cf1\insrsid11894558 prajnaparamita, }{\cf1\insrsid11894558 instead of
 the simple mode of address "noble sons," there appears, without further ceremony, "noble sons and noble daughters"-a sign, among others, of the easing of the spiritual tension of original Buddhism.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 We have now to discuss what are known as the five qualities of rhe combatant that are required in the disciple;}{\cf1\super\insrsid11894558 12}{
\cf1\insrsid11894558  these involve both internal and external condi\-tions. The first is the strength conferred by confidence }{\i\cf1\insrsid11894558 (saddhabala): }{\cf1\insrsid11894558 
confidence, if we refer to historical Buddhism, in the fact that its founder was 
perfectly awakened and in the truth of its doctrine; or, more generally, that there are beings who "have reached the summit, the perfection; that they themselves, with their supramundane power, have apprehended both this world and the other and are capabl
e of promul\-gating their knowledge."}{\cf1\super\insrsid11894558 13}{\cf1\insrsid11894558 
 In a simile of an "unconquerable frontier citadel," this confidence of the noble son is likened to the central tower of the stronghold that, with its deep foundations, gives protection against enemies and strangers_"
\par Besides confidence, the "combatant}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  must he endowed with that }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 knowledge}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 and wisdom of the Ariya that "perceives rise and fall." Of this we have already spoken at length. Let us remember that, in an entirely general sense, by }{\i\cf1\insrsid11894558 bodhisatta is }{\cf1\insrsid11894558 meant one who, b
y means of this very knowledge, is already inwardly transformed, whose core is already composed of bodhi or p}{\f113\cf1\insrsid11894558 annn\'e2 instead of samsaric forces.
\par }{\cf1\insrsid11894558 Third, one must be genuine, not false, and one must be able to make oneself known according to truth for what one is to the Master or to one}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
s intelligent codisciples. To have a pure bean, a free ductile mind-to be, symbolically, like a perfectly white cloth that can easily be dyed the desire., color without showing blemishes or imperfections."
\par }\pard \qj \li0\ri0\sb252\sl204\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 t0. }{\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 2.6.10.
\par }\pard \qj \fi-288\li288\ri0\sl204\slmult0\nowidctlpar\tx0\faauto\rin0\lin288\itap0 {\cf1\insrsid11894558 1 I. Ibid., 8.51; Calla vagga (Vin.). 10.1. Other Buddhist expressions about women: "seducers and astute, they destroy the noble tife" }{
\i\cf1\insrsid11894558 (Jataka, 263). }{\cf1\insrsid11894558 "They }{\i\cf1\insrsid11894558 are }{\cf1\insrsid11894558 sensual, }{\i\cf1\insrsid11894558 had, common. hate. , . Women arc }{\cf1\insrsid11894558 
continuatty in the power of the senses. Saturated with an impure and inexorable burning, they resemble fire which consumes all" (Jataka. 61). And again: "The country dominated by a woman is to be despised. And so to }{\i\cf1\insrsid11894558 he }{
\cf1\insrsid11894558 despised }{\i\cf1\insrsid11894558 is rhe }{\cf1\insrsid11894558 being }{\i\cf1\insrsid11894558 who becomes }{\cf1\insrsid11894558 dominated by the power }{\i\cf1\insrsid11894558 of a woman" (Jataka, 13). }{\cf1\insrsid11894558 The }{
\i\cf1\insrsid11894558 original }{\cf1\insrsid11894558 doctrine of the Ariya was firmty antigynaecocratic.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \qj \li72\ri0\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls76\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}
\faauto\ls76\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 90.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \qj \li72\ri0\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls76\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls76\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 Cf. Samyutt, 42.13.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \qj \li72\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls76\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls76\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Angutt., 7.63.
\par }\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 15. Majjh., 7; 56, etc.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 97
\par }\pard \qc \li0\ri0\sb72\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Fourth }{\i\cf1\insrsid11894558 we have viriya-bala, }{\cf1\insrsid11894558 or virile energy (the root of }{\i\cf1\insrsid11894558 viriya }{
\cf1\insrsid11894558 is the same as that of the Latin term }{\i\cf1\insrsid11894558 vie, }{\cf1\insrsid11894558 man in the particular sense, as opposed to }{\i\cf1\insrsid11894558 homo), a }{\cf1\insrsid11894558 
strength of will, which here shows itself as the power of repelling unhea
lthy tendencies and states and of promoting the appearance of healthy ones. Above all, one must rely on this strength to replace delight in craving (kama-sukham) by delight in heroism (vira-sukham);1}{\cf1\super\insrsid11894558 6 }{\cf1\insrsid11894558 
a substitution that is a basic point of the whole ascet
ic development: one must fundamentally change one's attitude in such a way that the heroic pleasure becomes the highest and most intense pleasure that the mind enjoys. Buddhism teaches: "Each man is master of himself-there is no other master: by ruling yo
ur-self you will find a rare and precious master,"17 and again: "Not by others can one be purified";18 "alone you are in the world, and without help."}{\cf1\super\insrsid11894558 19}{\cf1\insrsid11894558 
 Here again the viriya-bala provides the strength for standing firm in face of all this, n Buddhism, ther
e are no masters in the true sense of the word guru; there are only those who can point out the road that has to be followed entirely by one's own efforts: "t is for you your-selves to carry out the work: the Buddhas (only) instruct.}{
\cf1\super\insrsid11894558 "20}{\cf1\insrsid11894558 
\par The fifth quality o
f the Ariyan combatant: he "is firm, vigorous, well set up, neither depressed nor exated, balanced, fit to win the battle." The presence of blindness, deafness, or any incurable disease was, in the canon, a reason for nonadmission to the order.21 To be ol
d, ill, or needy are }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
unfavourable conditions for the battle.' "Manias to overcome by avoidance" is the heading given to those unfavorable states that arise in one who does not look after his own health and who does not take necessary measures to avoid phys
ical disturbances and troubles caused by surroundings.23 The loss of one's strength through excessive abstinence is considered as one of the possible causes-to be avoided-of the loss of tranquillity of spirit, and of eventually falling a victim in one of 
the many pastures sown with bait by the Malign One.24 We have already spoken of the negative attitude of Buddhism toward the path of }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
mortification": training in privation and pain is salutary, but only up to a certain point; in the same way, a craftsman he
ats an arrow between two fires in order to make it flexible and straight, but he ceases when his purpose has been achieved." Both excessive tension and excessive slackness must be avoided: "the strings must be neither too
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 16.\tab}}\pard \ql \li0\ri0\sb180\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls77\pnrnot0\pndec\pnstart16\pnindent360 {\pntxta .}}
\faauto\ls77\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Cf. ibid., 139.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 17.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls77\pnrnot0\pndec\pnstart16\pnindent360 {\pntxta .}}\faauto\ls77\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Dhammapada. }{\cf1\insrsid11894558 160
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 15. ibid.. 165.
\par t9. M}{\i\cf1\insrsid11894558 ajjh., 82.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 20.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls78\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}\faauto\ls78\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Dhammapada. 276.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls78\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}\faauto\ls78\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Mahav}{\i\cf1\insrsid11894558 agga (Vin). }{\cf1\insrsid11894558 1.76.1.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls78\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}\faauto\ls78\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Angutt., 5.54.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 23\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls79\pnrnot0\pndec\pnstart23\pnindent360 }\faauto\ls79\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Majjh,. 2.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls79\pnrnot0\pndec\pnstart23\pnindent360 }\faauto\ls79\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 25.
\par }\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 2.5. Ibid., t01.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 98
\par }\pard \qc \li0\ri0\sb36\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 slack nor too taut." One's energies must be balanced.26}{\cf1\super\insrsid11894558  }{\cf1\insrsid11894558 The mania of self-exalta\-
tion must be overcome, just as the mania of 
self-humiliation, of self-vilification, must be overcome 2' Even-minded, fully conscious, one must consider oneself as neither equal, inferior, nor superior to others, one must not place oneself among the middle people, nor among the lower people, nor amo
ng the higher people."
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In speaking of the point of departure, therefore, we can talk of a state of }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 inward neutrality}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 : "Do not let your own imperturbable mind be troubled by pain, and do not reject a just pleasure, persist in it without auachment.'}{\cf1\super\insrsid11894558 '29}{\cf1\insrsid11894558  "Cra
ving does ill and aver\-
sion does ill; and there is a middle way by which to avoid craving and by which to avoid aversion: a way which gives sight and vision, which conduces to calm, which leads to clear vision."'" We often meet with the term satisarn-pajan
na, which refers to the state of one who maintains perfect awareness by the strength of his clear vision. Let us remember what has been said on the recurrent theme: "to see in con\-formity with reality, with perfect wisdom."
\par Already in connection with the e
lementary stages the destruction of vain imaginings, past or future, is taughf. "What is before you put to one side. Behind you leave nothing. To what lies in between do not become attached. And in this calm you will progress." One who would tread the pat
h of awakening must cultivate such a simplicity in his mind. An end must be made to the whole world of psychological complications, of "subjectivity,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 of hopes and of remorse-in the same way as the demon of dialectics is silenced. Become used to interior co
ncentration: "the insight which is varied and is based on variety, this one renounces; the insight which is single and based on unity, wherein every attachment to worldly enticements is com\-
pletely vanished, this insight one cultivates."32 Here are some ex
pressions that occur in the canonical texts and that deal with what the symbolism of the alchemists would call the "process of fire"-that is, the manner or rhythm of the interior effort: "To persevere steadfastly without wavering, the mind clear and unbew
ildered, the senses tranquil and undisturbed, consciousness concentrated and unified." "With tireless and unremitting energy. with knowledge present and unshakable, with serene, un\-troubled body, with consciousness concentrated and unified."}{
\cf1\super\insrsid11894558 '33}{\cf1\insrsid11894558  "To persist alone, detached, tireless, strenuous, with fervid. intimate earnestness"-this is the general formula used in the texts for the discipline of those who, having understood the
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 26.\tab}}\pard \ql \li0\ri0\sb36\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls80\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}
\faauto\ls80\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Angell., 6.55.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 27.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls80\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}\faauto\ls80\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 4.106.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 28.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls80\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}\faauto\ls80\rin0\lin0\itap0\pararsid11894558 {
\f113\cf1\insrsid11894558 Cf., e.g., ibid., 6.49; Suttanip\'e2ta, 4.10.8; 4.15.20,
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 29.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls80\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}\faauto\ls80\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 101.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 30.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls80\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}\faauto\ls80\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Ibid., 3.
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 31. Cf. Ibid.. 106; Dhammapada, 385.
\par 32. Majjh., 54.
\par }\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 33. Majjh.. }{\cf1\insrsid11894558 4; }{\i\cf1\insrsid11894558 Angutt.. }{\cf1\insrsid11894558 3.40, Majjh., 19.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 99
\par }\pard \qc \li0\ri0\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par doctrine, go on to achieve its supreme end. We are dealing here }{\i\cf1\insrsid11894558 with }{\cf1\insrsid11894558 predisposi
tions, with qualities and at the same time with achievements-we shall see that among these qualities there are some which, in their turn, are the aim of particular ascetic practices to achieve.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 As we have discussed the quality of objective vision, we shoul
d also mention-in passing-the style in which many of the oldest Buddhist texts are set out, a style that has been called "quite intolerable}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 because of its continued repetitions. What is the purpose of these repetitions? The usual interpretation of the Ori
entalists, that they are a mnemonic aid, is the most superficial. There are other reasons. In the first place, some ideas have been given a particular rhythm so that they are not arrested at the level of simple discursive intellect, but can reach a deeper
 
and more subtle zone of the human being and there stir corresponding impulses. This agrees with the more general aim, explicitly stated in the texts, of permeating the entire body with certain states of consciousness, so as to cause certain forms of knowl
edge or certain visions to be experienced "bodily.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 Rhythm-both mental and, more important, that connected with breathing-is one of the most effective methods of achieving this. The modern intellectual, only interested in grasping an idea or a "theory" as q
uickly as possible in the form of a schematic and cerebral concept will entirely miss the point of the repetitions of the Buddhist texts-and it is natural for him to judge this as "fhe most intolerable of all styles."
\par But the repetitions-at least a certain class of them, particularly those in the }{\i\cf1\insrsid11894558 Majjhima-nikaya}{\cf1\insrsid11894558 
-have also another aim: that of encouraginng a certain degree of' objective, impersonal, and strictly realistic thought. It is, in fact, easy to see that the repetitions form connected series in which
 the reality or fact, the thought that is formulated in grasping it, or the thought that is aroused from hearing them, the verbal expression of this thought or the exposition of the fact, are found in exact logical sequence. This is how the structure of t
h
e repetitions is built up: first of all the text describes the fact (objective phase); next, there appears the person who takes note of it and who comments on it, using the same words as those in which it was given in the first place by the text (subjecti
v
e phase): thirdly, the person may refer the fact to others, in the same words once again, as a pure reflection of a thought conforming to reality. It may also happen that a second person normally, the Buddha himself-asks others if the fact referred to is 
true, and we meet the same words for the fourth time. Stylistically, this is an absurdly tedious process. Spiritually, it is a rhythm of }{\i\cf1\insrsid11894558 Sachbezogenheit, }{\cf1\insrsid11894558 
as one would say in German: it is the pure transparent passage of the same element from reality to thou
ght, from objectivity to subjectivity, and from one subjectivity to another without any alterations. We must understand the attitude and the purpose with which texts of this kind are read. A patient reading of them can be a discipline: they give an exampl
e of impersonality and of crystallinity of thought
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 100
\par }\pard \qc \li0\ri0\sb72\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par that may themselves work formatively on the spirit of the reader, giving him much more than simple "concepts."
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The first major action on the ascetic path is indicated by the term pabbajja, meaning lit
erally "departure." According to the scheme of the texts, one who hears the doctrine and discovers its deeper significance, and who thus arrives at "confi\-dence,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 acquires a conviction expressed by this formula: "Home is a prison, a dusty place. The life of a hermit is in the open. One cannot, by remaining at home, fulfil point by point the completely purified, completely illumined ascesis." Comprehend\-
ing this, the "noble son" after short time shakes off attachment to things and persons, leaves home and devotes himself to the life of a wandering ascetic.
\par We have translated the term }{\i\cf1\insrsid11894558 bhikkhu, }{\cf1\insrsid11894558 which designated the followers of the Buddha by "wandering ascetic,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  although it literally means a "mendicant,}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  one who begs. Originally the bhikkhus were a kind of wand
ering and begging monks: the semiconventual nature of the Buddhist organizations only appeared at a later period. The term we have used possibly allows }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
fewer misunderstandings. For example, when we speak of "begging" it must be borne in mind that the ci}{\f113\cf1\insrsid11894558 rcumstances in\-cluded a society in which the acceptance-by an ascetic or a Br\'e2
hman--of some-thing from an ordinary man was not a humiliation but a kind of grace. It was thought that an ascetic-by acting as a point of contact between the visible and the inv}{\cf1\insrsid11894558 
isible-fultilled a supremely useful, if intangible, function, a benefit even to those taking part in normal life. }{\i\f113\cf1\insrsid11894558 Giving--d\'e2na-in }{\cf1\insrsid11894558 
these circumstances was conceived as an action that would produce benefits of the same kind as "right conduct" and con\-templat
ive development.' Thus-a thing that seems paradoxical today-as a sign of contempt or as a penalty, Buddhist assemblies in solemn conclave would indicate families or individuals from which the }{\i\cf1\insrsid11894558 bhikkhu }{\cf1\insrsid11894558 
should refuse to accept anything, by symbolically reversing the receptacle or bowl he carried with him.3}{\cf1\super\insrsid11894558 5}{\cf1\insrsid11894558 
\par These details apart, the }{\i\cf1\insrsid11894558 bhikkhus }{\cf1\insrsid11894558 originally were a kind of free order with a head, rather like an ascetic equivalent of the Western medieval orders consisting of the "knights-errant" and, later, the Rosicr
ucians with the}{\cf1\super\insrsid11894558 i}{\cf1\insrsid11894558 r "imperator.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  The Buddha rec\-ommended that two disciples should not take the same road.}{\cf1\super\insrsid11894558 36}{
\cf1\insrsid11894558  The essential point, in any case, was the absence of bonds and of the desire for company, a liking for soli\-rude, a freedom-also physical where possi
ble-like that of the air, of the open sky. "Flee society as a heavy burden, seek solitude above all."'' Having much to do, being busy with many things, avoiding solitude, living with people at home and in worldly
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 34.\tab}}\pard \ql \fi-216\li216\ri0\sb396\sl204\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls81\pnrnot0\pndec\pnstart34\pnindent360 {\pntxta .}}
\faauto\ls81\rin0\lin216\itap0\pararsid11894558 {\cf1\insrsid11894558 Cf. }{\i\cf1\insrsid11894558 Angeutt.. }{\cf1\insrsid11894558 8}{\cf1\sub\insrsid11894558 .}{\cf1\insrsid11894558 30. As a reference }{\i\cf1\insrsid11894558 Suttanipata, }{
\cf1\insrsid11894558 3.5.15: "Those who }{\i\cf1\insrsid11894558 go }{\cf1\insrsid11894558 through the world with themselves as their tighr. attached to nothing, entirely liberated-to those, in due time, men may offer alms."
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 35.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls81\pnrnot0\pndec\pnstart34\pnindent360 {\pntxta .}}\faauto\ls81\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Angutt, 7.87.
\par }\pard \ql \li0\ri4752\sl192\slmult0\nowidctlpar\tx0\faauto\rin4752\lin0\itap0 {\i\cf1\insrsid11894558 36. }{\cf1\insrsid11894558 Mahava}{\i\cf1\insrsid11894558 gga (Vin.). }{\cf1\insrsid11894558 1.11.1. 
\par 37. Majjh., 3
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 101
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 NM
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 surroundings-these }{\i\cf1\insrsid11894558 are so }{\cf1\insrsid11894558 ma
ny more "unfavorable conditions for the battle.' One who is not free from the bond of famiily-it is said in particular-may certainly go to heaven, but will not achieve awakening.39 "Let the ascetic be alone: it is enough that he has to fight with himself.
}{\cf1\super\insrsid11894558 "40 }{\cf1\insrsid11894558 "Only of an ascetic who dwells alone, without company, is it to be expected that he will }{\i\cf1\insrsid11894558 possess }{\cf1\insrsid11894558 
pleasure in renunciation, pleasure in solitude, pleasure in clam, pleasure in awakening, that he will possess this pleasure easily, without difficulty, with
out pain.'' And again: "He who enjoys society cannot find joy in solitary detachment. If joy is not found in solitary detachment, one cannot concentrate firmly on the things of Eli e spirit; if this power of concentration is lacking, }{
\i\cf1\insrsid11894558 one }{\cf1\insrsid11894558 cannot perfectly achieve right knowledge--or the things that proceed }{\i\cf1\insrsid11894558 from }{\cf1\insrsid11894558 
it." The detachment and the solitude implicit in pablhajja, the "departure," are naturally fo be understood both under the physicaI and under the spiritual aspect; detachment from the world and detachment, above all, from thoughts of the world.}{
\cf1\super\insrsid11894558 43 }{\cf1\insrsid11894558 Therefore, do not let people's talk affect you, do not pay too much attention to words.44 Do not dispute with the world, but judge it for what it is. that is to say, impermanent.}{
\cf1\super\insrsid11894558 45}{\cf1\insrsid11894558  The texts speak of "being to oneself an island, of seeking refuge in oneself and in the law, and in noth\-ing else }{\cf1\super\insrsid11894558 46 }{\cf1\insrsid11894558 
If a man cannot find a wise. upright, and constant companion with whom he may advance in step, "he walks alone, as one who has renounced his kingdom, as a proud animal in the forest, calm, doing ill to none.}{\cf1\super\insrsid11894558 "47}{
\cf1\insrsid11894558  Here are some other illustrative expressions: "Strenuous in his determination to achieve the supreme goal, his mind free from attachment, fleeing idleness, firm, endowed with bodily and mental strength, let [the 
ascetic] go alone like a rhinoceras. Like a lion which does not tremble at any noise, like wind which is held by no net. like a lotus leaf untouched by water, let him go alone like a rhinoceros.}{\cf1\super\insrsid11894558 "48}{\cf1\insrsid11894558 
 And again: a true ascetic is "he who proceeds alone and co
ntemplative, on whom neither blame nor praise have effect, who, like a lion, feels no fear at the noises [of the world]. who, Iike a lotus leaf. is not touched by water, who guides others, but whom others know not how to guide,"49
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Anyone who considers the 
problem of the adaptability of the ascesis of the Ariya to modem times, will ask himself to what extent the precept of "departure" as a real
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 38.\tab}}\pard \ql \li0\ri0\sb36\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls82\pnrnot0\pndec\pnstart38\pnindent360 {\pntxta .}}
\faauto\ls82\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Angutt,, 5.90.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 39.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls82\pnrnot0\pndec\pnstart38\pnindent360 {\pntxta .}}\faauto\ls82\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Majjh 71.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 40.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls82\pnrnot0\pndec\pnstart38\pnindent360 {\pntxta .}}\faauto\ls82\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Mah}{\cf1\super\insrsid11894558 a}{\cf1\insrsid11894558 parinirv.. }{\i\cf1\insrsid11894558 6-8.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 41.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls82\pnrnot0\pndec\pnstart38\pnindent360 {\pntxta .}}\faauto\ls82\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 t22.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 42.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls82\pnrnot0\pndec\pnstart38\pnindent360 {\pntxta .}}\faauto\ls82\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Angara, 6.68.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 43.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls82\pnrnot0\pndec\pnstart38\pnindent360 {\pntxta .}}\faauto\ls82\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 4.132.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 44.\tab}}\pard \ql \li0\ri5256\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls82\pnrnot0\pndec\pnstart38\pnindent360 {\pntxta .}}
\faauto\ls82\rin5256\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Maijjh, }{\cf1\insrsid11894558 t39. \line }{\i\cf1\insrsid11894558 45, Ma}{\i\cf1\super\insrsid11894558 h}{\i\cf1\insrsid11894558 aparinirv., 2.1.
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 46. Samyutt., 22.43.
\par 47, Majjh., 128; Dhammapada. 328, 329.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 48.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls83\pnrnot0\pndec\pnstart48\pnindent360 {\pntxta .}}\faauto\ls83\rin0\lin0\itap0\pararsid11894558 {
\f113\cf1\insrsid11894558 Suttanip\'e2ta, 13.14, 37.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 49.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls83\pnrnot0\pndec\pnstart48\pnindent360 {\pntxta .}}\faauto\ls83\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., t.12.7.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 102
\par }\pard \qc \li0\ri0\sb108\sl240\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
abandonment of home and of the world, and as the isolation of a hermit, must be taken literally. The texts sometimes consider a triple detachment, one physical, an-other mental, and the third both physical and m}{\f113\cf1\insrsid11894558 
ental.'" If the last naturally represents the most perfect form-at least so long as the struggle lasts-it is the second that should claim the particular attention of most people today and that, moreover, was given greater emphasis in Mah\'e2y\'e2
na developments,}{\cf1\insrsid11894558 
 including Zen Buddhism. Be-sides, even the canonical texts mention the possibility of an interpretation of the concept of "departure" that is mainly symbolical; thus "home" is considered, for example, to he equivalent to the elements that make up common 
p
ersonality-and similar interpretations are given for wandering and for property," A variation of a text we have quoted, says that "solitary life is well achieved in all respects when what is past is put aside, what is future abandoned, and when will and p
assion, in the present, are entirely under control";" elsewhere it is said that a man wanders like a bhikkhu justly through the world, when he has subjugated past and future time and possesses a pure understanding,}{\cf1\super\insrsid11894558 53}{
\cf1\insrsid11894558  when he "has left behind him both the pleasant and the unpleasant, clinging to nothing, in all ways independent and without attach\-
ments" and so on. Similar expressions recur throughout; they largely refer, more-over, to the principal tasks of ascetic preparation and purification.54
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Once detachment, }{\i\cf1\insrsid11894558 viveka, is }{\cf1\insrsid11894558 
interpreted mainly in this internal sense, it appears perhaps easier to achieve it today than in a more normal and traditional civilization. One who is still an "Aryan" spirit in a large European or American city, with its skyscrapers and a
sphalt, with its politics and sport, with its crowds who dance and shout, with its exponents of secular culture and of soulless science and so on-among all this he may feel himself more alone and detached and nomad than he would have clone in the time of 
t
he Buddha, in conditions of physical isolation and of actual wandering. The greatest difficulty, in this respect, lies in giving this sense of internal isolation, which today may occur to many almost spontaneously, a positive, full, simple, and transparen
t character, with elimination of all traces of aridity, melan\-choly, discord, or anxiety. Solitude should not be a burden, something that is suffered, that is borne involuntarily, or in which refuge is taken by force of cir\-
cumstances, but rather, a natural, simple, and free disposition. n a text we road: "Solitude is called wisdom }{\i\f113\cf1\insrsid11894558 fekattam monam akkh\'e2tam] }{\cf1\insrsid11894558 
he who is alone will find that he is happy";" ii is an accentuated version of "beata }{\i\cf1\insrsid11894558 solitudo, }{\cf1\insrsid11894558 sola }{\i\cf1\insrsid11894558 beatitudo, "
\par }\pard \ql \li432\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin432\itap0 {\cf1\insrsid11894558 From the external and social aspect also, it is interior liberty that counts; this,
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 50.\tab}}\pard \ql \li72\ri0\sb180\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls84\pnrnot0\pndec\pnstart50\pnindent360 {\pntxta .}}
\faauto\ls84\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Angutt, 4.132.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 51.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls84\pnrnot0\pndec\pnstart50\pnindent360 {\pntxta .}}\faauto\ls84\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 E.g., Sumyutt., 22,3.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 52.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls84\pnrnot0\pndec\pnstart50\pnindent360 {\pntxta .}}\faauto\ls84\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 ibid., 21.10.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 53.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls84\pnrnot0\pndec\pnstart50\pnindent360 {\pntxta .}}\faauto\ls84\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 Suttanipata, 2.t3.t5.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 54.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls84\pnrnot0\pndec\pnstart50\pnindent360 {\pntxta .}}\faauto\ls84\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid.. 2.13.54); cf. 3.6.28.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 55.\tab}}\pard \ql \li72\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls84\pnrnot0\pndec\pnstart50\pnindent360 {\pntxta .}}\faauto\ls84\rin0\lin72\itap0\pararsid11894558 {
\f113\cf1\insrsid11894558 Suttanip\'e2ta, 3.t1.40.
\par }\pard \ql \li3312\ri0\nowidctlpar\tx0\faauto\rin0\lin3312\itap0 {\cf1\insrsid11894558 I03
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par however, must lead no one to deceive himself. Thus, in the matter of bonds, the man of today must beware more of little attachments than of great ones-that is, of at\-
tachments connected with conventional and "normal" life, of habits, inclinations, and sentimental supports that, by making their own often unconscious excuses, are judged as being too irrelevant to be confronted. In this connection, there is a striki
ng simile in the texts, that of the quail. t is addressed particularly to those who say: "What can come of this insignificant matted}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 and who do not notice that in this way they establish "a strong bond, a firm bond, a bond without weakness, a heavy fetter
." If a quail, caught in a noose of weak thread, thereby goes to perdition, captivity, or death, only a fool would then say: "That noose of weak thread in which the quail is caught and whereby it goes to perdition, captivity, or death, is not a strong bon
d
 for it, but a weak bond, a frail bond, an insignificant bond." The opposite case is that of a royal elephant "with large tusks, trained to attack, trained for the battle, tied with strong ropes and bonds" that, however, "by moving the body only a little 
s
naps and breaks those bonds and goes where he will." Here again, only a fool would say: "Those strong ropes and bonds which tie the large-tusked royal elephant, trained to attack, trained for the battle, those bonds which he, by moving the body only a lit
t
le, snaps and breaks and goes where he will, are a strong bond for him, a firm bond, a tough bond, a bond without weakness, a heavy fetter."' This simile well emphasizes the danger and the insidious character of many little ties-in connection with the mod
em world, we have cited those of a conventional and sentimental nature-whose apparent insignificance offer material for self-indulgence.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Detachment or interior freedom is further understood in the sense of a species of ductility-and we shall see that it is 
more and more developed in this very sense in course of the discipline. It is the opposite condition to that of the man who "clings with both hands and who is only removed with difficulty." We again remember the frequent simile of the perfectly trained th
oroughbred that immediately takes the de-sired direction.
\par The detached life, thought of us free as air compared with "home" life, is thus connected with a feeling of being "satisfied with knowledge and experience." This spirit is open to everything, to ever
y impression-and is, for this very reason, elusive. Here is the inward equivalent of the state of mind that the texts liken to a bird that "wherever it flies, flies only with the weight of its feathers"; an image that refers to the purified contentedness 
of the ascetic who is satisfied with the simplicity of his life and needs. It is once again evident that right at the beginning there must be present something that, in its ideal and absolute form, is repre\-
sented at the final state: the sense of sunna or s}{\f113\cf1\insrsid11894558 unnat\'e2, the "void," which in
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sb72\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 56. Majjh., 66.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 104
\par }\pard \qc \li0\ri72\sb72\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Mahayana literature ends by being synonymous with the state of }{\i\cf1\insrsid11894558 nirvana }{\cf1\insrsid11894558 
itself, can already be seen in the various similarities between the earlier state of the spirit and the later.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 The disciplines that, }{\f113\cf1\insrsid11894558 in the path of awakening, are considered as preparatory and that consist of the two sections of sam
\'e2dhi and of s\'eela, can be outlined as follows. On the one hand we have instructions that are of an entirely technical nature and refer to actions that the min}{\cf1\insrsid11894558 
d has to perform on the mind, in the form of concentration and meditation without special conditions or intermediaries. On the other hand, we have rules of conduct that could be called "ethical" but which, in reality--considering what "ethical" normally m
e
ans today-are not, since their value lies entirely in their instrumental usefulness. Although the instructions of the first type can be carried out by themselves, for the purpose of the "neutral ascesis" we have mentioned, nevertheless the states of mind 
produced by si}{\cf1\super\insrsid11894558 l}{\cf1\insrsid11894558 
a, by "right conduct," furnish more favorable conditions for this purpose. Both these forms of disciplines in the Buddhist path of awakening are animated by "insight," vipassana, and are designed with liberation in view: "As the ocean is perv
aded by a single taste, that of salt, so this law and this discipline are pervaded by a single taste, that of liberation."}{\cf1\super\insrsid11894558 57}{\cf1\insrsid11894558 
\par From the technical point of view, the tasks of ascetic action can he described thus. We have said that the stirring and eventual determining of the "heroic voca\-
tion" in the individual is already evidence of the awakening also of an extrasamsaric element, }{\i\cf1\insrsid11894558 panna }{\cf1\insrsid11894558 
or bodhi. A world of defense must be undertaken immediately: the most common mental processes must be mastered so that the new growth is not stifled or uprooted. Then the central element must be separated from any adultera\-
tion by the contents of experience, internal or external, so that the various processes of "combustion" through contact, thirst, and attachment are suspended; this should also fortify the }{\f113\cf1\insrsid11894558 extrasams\'e2
ric-or, let us say, "sidereal"-principle, so as to make it independent and capable of proceeding freely, if it wishes, in the "ascending" direc\-tion, toward more and more unconditioned states, and the region where the nidana of the transcendental}{
\cf1\insrsid11894558 , preconceptional, and prenatal series act,
\par The initial phase could he compared to what in the symbolism of alchemy is called the work of "dissociation of the mixtures,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 of the isolation of the "grain of incombustible sulphur" and of the "extraction and fixation of mercury"58-"mercury," that shining, evasive, and elusive substance, being the mind, the "mix\-
tures" being the experience with which the "incombustible grain of sulphur," the sidereal, extrasamsaric principle is mixed. This naturally suggests a cathartic
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 57.\tab}}\pard \qj \li0\ri0\sb396\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls85\pnrnot0\pndec\pnstart57\pnindent360 {\pntxta .}}
\faauto\ls85\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Angutt., 8.19.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 58.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls85\pnrnot0\pndec\pnstart57\pnindent360 {\pntxta .}}\faauto\ls85\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Cf. J, Evola , }{\i\cf1\insrsid11894558 The }{\cf1\insrsid11894558 Hermetic }{\i\cf1\insrsid11894558 Tradition }{\cf1\insrsid11894558 (Rochester. Vt., 1995).
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 105
\par }\pard \qc \li0\ri0\sb72\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sa4860\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\f113\cf1\insrsid11894558 action of gradual elimination of the power of the "intoxicants" and of the ma\-nias-of the \'e2
sava--that can be defined as follows: do not be held back by, attached to,}{\cf1\insrsid11894558  inebriated by enjoyment (in a general sense, therefore also in rela\-
tion to neutral states), so that in the "five groups of attachment" thirst does not become established, much less embittered;}{\cf1\super\insrsid11894558 59}{\cf1\insrsid11894558  "completely banish, extinguish that which in the desires is
 clinging to desire, snare of desire, vertigo of desire, thirst of desire, fever of desire,"}{\cf1\super\insrsid11894558 60}{\cf1\insrsid11894558  and this concerns both the direct evidence of con\-sciousness and the unconscious tendencies, the }{
\i\cf1\insrsid11894558 upadhi }{\cf1\insrsid11894558 and the sankhara. The more external forms of this cathars}{\f113\cf1\insrsid11894558 
is are connected with "right conduct" (sila); the more internal ones, dealing with the potentialities, the roots, and the groups of sams\'e2ric being, are operafed through special ascetic and contemplative exer\-
cises, the jhana. This cathartic development of }{\cf1\insrsid11894558 consolidation and, in a manner of speaking, of "siderealization" of one's own energies leads to the limit of indi\-
vidual consciousness, a limit that includes also the virtual possibility of self-identification with being, that is, with the theistically con
ceived divinity. If this identification is rejected, one passes into the realm of panna (the third step) in which the liberated and dehumanized energy is gradually taken beyond "pure forms" }{\i\cf1\insrsid11894558 (rupa-loka) }{\cf1\insrsid11894558 
to the unconditioned, to the nonincluded }{\i\f113\cf1\insrsid11894558 (apariy\'e2pannam) }{\cf1\insrsid11894558 
where mania is extinct and "ignorance" is removed, not only in the case of the being who was once a man but also of any other form of manifestation.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 59.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls86\pnrnot0\pndec\pnstart59\pnindent360 {\pntxta .}}\faauto\ls86\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Majjh., t49.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 60.\tab}}\pard \ql \li0\ri0\sa144\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls86\pnrnot0\pndec\pnstart59\pnindent360 {\pntxta .}}\faauto\ls86\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 36.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 106
\par }\pard \qc \li0\ri0\sl1800\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 9\line Defense and Consolidation
\par }\pard \qj \li0\ri0\sb540\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 By way of immediate action, a stand
 must first be made against thought, against mental processes. "I do not know"-it is said1-"anything which, when unbridled, uncontrolled, unwatched, untamed, brings such ruin as thought-and I do not know anything which, when bridled, controlled, watched, 
tamed, brings such ben\-
efits as thought." Thought, which everyone lightly says is "mine," is, in reality, only to a very small degree in our power. In the majority of cases, instead of "to think" it would be correct to say "we are thought" or "thought takes
 place in me." In the normal way, the characteristic of thought is its instability. "Incorporeal"-it is said2-"it walks by itself": it "runs hither and thither like an untamed bull."' Hard to check, unstable, it runs where it pleases.4 In general, it is s
a
id that, while this body may persist one year, two years, three years or even up to a hundred years and more in its present form, "what we call thought, what we call mind, what we call consciousness arises in one manner, ceases in another; incessantly, ni
ght and day"; "it is like a monkey who goes through the forest, and who progresses by seizing one branch, letting go of it, taking hold of another, and so on."}{\cf1\super\insrsid11894558 5}{\cf1\insrsid11894558 
 The task is to "arrest" thought: to master it and to strengthen the attention;6 to he able then 
to say: "Once this thought wandered at its fancy, at its pleasure, as it liked: I today shall hold it completely bridled, as a mahout holds a rut-elephant with his goad."' "As a fletcher straightens his arrow, so a wise man straightens his flick\-
ering and unstable thought, which is difficult to guard, difficult to hold."8 In the
\par }\pard \ql \li0\ri0\sb72\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 L }{\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 t.4.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 2.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls87\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}\faauto\ls87\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Dhammapada, 37.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls87\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}\faauto\ls87\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 1.20.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls87\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}\faauto\ls87\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Dhammapada.35.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls87\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}\faauto\ls87\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Samyutt., }{\cf1\insrsid11894558 12.61.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls87\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}\faauto\ls87\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Suttanipata, }{\cf1\insrsid11894558 3.1.20.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \ql \li0\ri5256\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls87\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}
\faauto\ls87\rin5256\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Dhammapada, 326. 5. }{\cf1\insrsid11894558 Ibid., }{\i\cf1\insrsid11894558 33.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 107
\par }\pard \qc \li0\ri0\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par asceticism is not a cowardly resignation before life's vicissitudes, but rather a struggle of a spiritual kind, which is not any less heroic than the struggle of a knight on the battlefield. As Buddha himself said }{\i\f113\cf1\insrsid11894558 (Mah\'e2
vagga, 2.15); }{\cf1\insrsid11894558 "It is better to die fighting than to live as one vanquished." This resolution is in accord with Evola's ideal of overcoming natural resistances in order to achieve the Awakening through medita\-
tion; it should he noted, however, that the
 warrior terminology is contained in the oldest writings of Buddhism, which are those that best reflect the living teaching of the master. Evola works tirelessly in his hook to erase the Western view of-a languid and dull doctrine that in fact was origina
lly regarded as aristocratic and reserved for real "champions.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 After Schopenhauer, the unfounded idea arose in Western culture that Bud\-
dhism involved a renunciation of the world and the adoption of a passive attitude: "Let things go their way; who cares anyway.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  Since in this inferior world "every-thing is evil,}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  the wise person is the one who, like Simeon the Stylite, withdraws, if not to the top of a pillar; at least to an isolated place of meditation. Moreover, the most widespread view of Buddhists is t
hat of monks dressed in orange robes, beg\-ging for their food: people suppose that the only activity these monks are devoted to is reciting memorized texts, since they shun prayers; thus, their religion appears to an outsider as a form of atheism.
\par Evola successfully demonstrates that this view is profoundly distorted by a se\-ries of prejudices. Passivity? Inaction? On the contrary, Buddha never tired of ex\-
horting his disciples to "work toward victory"; he himself', at the end of his life, said with pride: 
katam karaniyam. "done is what needed to be done!" Pessimism? t is true that Buddha, picking up a formula of Brahmanism, the religion in which he had been raised prior to his departure from Kapilavastu, affi}{\cf1\super\insrsid11894558 r}{
\cf1\insrsid11894558 med that everything on earth is "suffering." But
 he also clarified for us that this is the case because we are always yearning to reap concrete benefits from our actions. For example, warriors risk their lives because they long for the pleasure of victory and for the spoils, and yet, in the end they ar
e always disappointed: the pillaging is never enough and what has been gained is quickly squandered. Also, the taste of victory soon fades away. But if one becomes aware of this state of affairs (this is one aspect of the Awaken\-
ing), the pessimism is dispe
lled since reality is what it is, neither good nor bad in itself; reality is inscribed in Becoming, which cannot he interrupted. Thus, one must live and act with the awareness that the only thing thar matters is each and every moment. Thus, duty }{
\i\cf1\insrsid11894558 (dhamma) }{\cf1\insrsid11894558 is claimed to he the only valid reference point: "Do your duty," that is, "let your every action be totally disinterested.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Evola demonstrated that this ideal was also shared by the itinerant knights of the Western Middle Ages, who put their swords at the s
ervice of every noble cause
\par }\pard \qc \li0\ri0\sl528\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sb180\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
same text two considerations arc of importance; first, the Upanisadic teaching is recalled in which the seat of true thought is not the bruin but is hidden in the "cavern of the heart";" secondly, this simile is used: "As a fis
h taken from his world of water and thrown on dry land, so our thought flutters at the instant of escaping the dominion of Mara.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
'" In point of fact it is a matter of reversing the relationship: in recognizing the fragility of the body, which yet shows itself much more stable than thought, thought itself is made firm as a fortress."
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 A few explanations, If one day normal conditions were to return, few civiliza\-
tions would seem as odd as the present one, in which every form of power and do-minion over material things is sought, while mastery over one's own mind, one}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
s own emotions and psychic life in general is entirely overlooked. For this reason, many of our contemporaries-particularly our so-called "men of action"-really resemble those crustaceans that are as hard-shelled outside with scabrous incrusta\-
tions as they are soft and spineless within, It is true that many achievements of mod-em civilization have been made possible by methodically applied and rigorously controlled thought. This, however, does not alter the fact that most of the "private}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 mental life of every average and more-than-average man develops today in that passive manner of thought that, as the Buddhist text we have just quoted strikingly puts it, "walks by itself," while, half-unconscious,
 we look on. Anyone can convince himself of this by trying to observe what goes on in his mind, for example, when leaving his house: he thinks of why he is going out but, at the door, his thoughts turn to the postman and thence to a certain friend from wh
o
m news is awaited, to the news itself, to the foreign country where his friend lives and which, in turn, makes him remember that he must do something about his own passport: but his eye notices a passing woman and starts a fresh train of thought, which ag
a
in changes when he sees an advertisement, and these thoughts are replaced by the various feelings and associations that chase each other during a ride through the town. His thought has moved exactly like a monkey that jumps from branch to branch, without 
even keep\-ing a fixed direction. Let us try, after a quarter of an hour, to remember what we have thought-}{\cf1\super\insrsid11894558 .}{\cf1\insrsid11894558 --or, rather, what has been thought in us-and we shall see how diffi\-
cult it is. This means that in all these processes and disordered associations our con\-sciousness has been dazed or "absent.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 Having seen this, let us undertake to follow, without disturbing them, the various mental associations. After only a minute or two we shall find ourselves distracted by a flood of thoughts that have invaded us and
\par }\pard \qj \fi-216\li216\ri0\sb396\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin216\itap0 {\cf1\insrsid11894558 
9, Ibid., 37. It is worth noting that in Chinese translations of the Buddhist texts "thought" is rendered by the character hsin, which atso means "heart," There is an analogy in the ancient Egyptian tradition. Atso Dante (Vita }{\i\cf1\insrsid11894558 
Nuova, }{\cf1\insrsid11894558 1.2) speaks of the inretlect which is situated in the "most secret chamber at the heart."
\par }\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 10. Dhammapada, 34.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\tx648\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 1 1 .\tab 40.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 108
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par that are quite out of control. Thought does not like being watched, does not like being seen, Now this irrational and parasitical development of thou
ght takes up a large part of our normal psychic life, and produces corresponding areas of reduced activity and of reduced self-presence. The state of passivity is accentuated when our thought is no longer merely "spontaneous" and when the mind is agitated
 by some emotion, some worry, hope, or fear. The degree of consciousness is certainly greater in these cases-but so, at the same time, is that of our passivity.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 These considerations may throw some light on the task that is set when one "ceases to go"; one r
eacts, one aims at being the master in the world of one's own mind. t now seems quite incomprehensible that nearly all men have long since been accustomed to consider as normal and natural this state of irrationality and passivity, where thought goes wher
e it will-instead of being an instrument that enters into action only when necessary and in the required direction, just as we can speak when we wish to, and with a purpose, and otherwise remain silent. In comprehending this "according to reality,}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  we must each decide whether we will continue to put up with this state of affairs.
\par }{\f113\cf1\insrsid11894558 In its fluid. changeable. and inconsistent character, normal thought reflects, more-over, the general law of sams\'e2ric consciousness. This is why mental control is consid\-
ered as the first urgent measure to be taken by one who opposes the "current." In un\-d}{\cf1\insrsid11894558 
ertaking this task, however, we must not be under any illusions. The dynamis, the subtle force that determines and carries our trains of thought, works from the subcon\-
scious. For this reason, to attempt to dominate the thought completely by means of the w
ill, which is bound to thought itself, would almost he like trying to cut air with a sword or to drown an echo by raising the voice. The doctrine, which declares that thought is located in the "cavern of the heart," refers, among other things, to thought 
c
onsidered "organically" and not to its mental and psychological offshoots. Mastery of thought cannot, therefore, be merely the object of a form of mental gymnastics: rather, one must, simultaneously, proceed to an act of conversion of the will and of the 
spirit; inte\-rior calm must be created, and one must be pervaded by intimate, sincere earnestness.
\par The "fluttering" of thought mentioned in our text is more than a mere simile: it is related to the primordia}{\f113\cf1\insrsid11894558 l anguish, to the dark substratum of sams\'e2
ric life that comes out and reacts since, as soon as it feels that it is seen, it becomes aware of the danger; the condition of passivity and unconsciousness is essential for the development of sams\'e2ric being and f}{\cf1\insrsid11894558 
or the establishment of its existence. This simile illustrates an experience that, in one form or another, is even encountered on the ascetic path.
\par The discipline of constant control of the thought, with the elimination of its automatic forms, gradually ac
hieves what in the texts is called appamada, a term variously translated as "attention," "earnestness," "vigilance," "diligence," or "reflection." It is, in point of fact, the opposite state to that of "letting oneself think,"
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 109
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 it is the first form of
 entry into oneself, of an earnestness and of a fervid, austere concentration. When it is understood in this sense, as Max Muller has said,12- }{\i\f113\cf1\insrsid11894558 appam\'e2da }{\cf1\insrsid11894558 constitutes the base of every virtue-ye }{
\i\f113\cf1\insrsid11894558 keel kusal\'e2 dhamm\'e2 sabbe te }{\f113\cf1\insrsid11894558 appam\'e2damulak\'e2. It is also said: "Th}{\cf1\insrsid11894558 
is intensive earnestness is the path that leads toward the deathless, in the same way that unreflective thought leads, instead, to death. He who possesses that earnestness does not die, while those who have un\-
stable thought are as if already dead."13 An a}{\f113\cf1\insrsid11894558 scetic "who delights in appam\'e2
da-in this austere concentration-and who guards against mental laxity, will advance like a fire, burning every bond, both great and small."14 He "cannot err." And when, thanks to this energy, all negligence is gone and he is c}{\cf1\insrsid11894558 
alm, from his heights of wisdom he will look down on vain and agitated beings, as one who lives on a mountaintop looks down on those who live in the plains.'
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The struggle now begins, The symbolism connected with the Khattiya, the war\-riors, is again used. The texts speak first of a fourfold, just striving }{
\i\f113\cf1\insrsid11894558 (catt\'e2ro }{\f113\cf1\insrsid11894558 sammappadh\'e2na) to be won by bringing to bear }{\i\cf1\insrsid11894558 viriya-bala, }{\cf1\insrsid11894558 the heroic force of will,}{\cf1\super\insrsid11894558 16}{
\cf1\insrsid11894558  which has already been considered as a requisite for the Ariyan disciple or combat-ant. Once the previously deserted center of the being has been reoccupied, and
 thought has been put under control, action must be taken against the tendencies that spring up. This is done in a fourfold manner: "Summon the will, arm the spirit, bravely struggle, tight, do battle" (1) to "prevent bad, not good things, yet unarisen, f
r
om arising"; (2) to repel them if they have arisen; (3) to encourage the arising of good things as yet unarisen; (4) to make them endure, increase, unfold, develop. and be-come perfect when they have arisen.' Understood in their fullness, these battles al
s
o concern further special phases and disciplines that will be discussed later-for example, the first and the second are related to the "watch over the senses" (cf. p. 139-40); the third is related to the "seven awakenings" (cf. p. 142); the fourth to the 
four contemplations.' But, at this stage, we are dealing with a general form of action, in connection with which the texts offer a series of instruments. An image or a simile is normally associated with each one of them. The reader should pay par\-
ticular attention to these similes- as indeed to most of those with which every an\-
cient Buddhist text is liberally sprinkled. Their value is not simply poetic ornament or an aid to understanding; they often have besides a magic value, By this, we mean that when they are considered in the right state of mind they can act on something

\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \ql \li0\ri0\sb216\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls88\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}
\faauto\ls88\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Max Muller in the edition of the }{\i\cf1\insrsid11894558 Dhammapada }{\cf1\insrsid11894558 found in the Sacred }{\i\cf1\insrsid11894558 Books }{\cf1\insrsid11894558 
of the East, vot. t0, p. 9.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls88\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls88\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Dhammapada, }{\cf1\insrsid11894558 21.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls88\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls88\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid..31.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 15.\tab}}\pard \qj \li0\ri4896\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls88\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}
\faauto\ls88\rin4896\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., }{\i\cf1\insrsid11894558 26-29. \line }{\cf1\insrsid11894558 16, }{\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 5.15. \line t7. Ibid., 4.13-t4; }{
\i\cf1\insrsid11894558 Majjh., 75.
\par }\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 18. Angutt.. 4.14.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 110
\par }\pard \ql \li2376\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin2376\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 deeper than the mere intelligence and can produce a certain interior realization.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The first instrument is substitution. When, in conceiving a particular idea, }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
there arise harmful and unworthy thoughts images of craving, of aversion, of blindness" (these are-let us remember-the three principal modes of manifestation of the
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 \'e2
sava), then we must make this idea give place to another, beneficial idea. And in giving place to this beneficial idea it is possible that those deliberations and images will dissolve and that by this victory "the intimate spirit will be fortified, will b
}{\cf1\insrsid11894558 ecome calm, united, and strong." Here is the simile; "Even as a skilled builder with a thin wedge is able to extract, raise up, expel a thicker one," just so, the immediate substi\-
tution of one image by another has the power of dispersing and dissolving the ten\-
dencies and the mental associations that the first was in course of determining or of arousing. What is "unworthy," in one text, is defined like this; "That, whereby fresh mania of desire sprouts and the old mania is reinforced; fresh mania of existe
nce sprouts and the old mania is reinforced; fresh mania of error sprouts and the old mania is reinforced." We are not dealing with moralistic aspects but with what may he described as ontological or existential references. It is a matter of overcoming an
d}{\f113\cf1\insrsid11894558  obstructing sams\'e2ric nature, of neutralizing the possibilities of fresh "combus\-tions}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 in oneself. Particular aid is given by the idea of the harmfulness of certain thoughts; upon the appearance of a "thought of ill will or cruelty," one must summon "wisd
om conforming to reality" and then formulate this thought: "There is now arisen in me this thought of ill will or cruelty; it leads to my own harm, it leads to others' harm, it leads to the harm of both, it uproots wisdom, it brings vexation, it does not 
lead to extinction, it leads to self-limitation." If this thought is formulated and appre\-hended with sufficient intensity and sincerity, the bad thought dissolves.}{\i\cf1\super\insrsid11894558 20}{\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 This leads us immediately to the second instrument: expulsion through horror or contempt. 
If, in the effort of passing from one image to another as the first method proscribes, unworthy thoughts, images of craving, aversion, or blindness still arise, then the unworthiness, the irrationality, and the misery they represent must be brought to min
d. This is the simile: "Just as a woman or a man, young. flourishing and charming, round whose neck were tied the carcass of a snake, or the carcass of a dog, or a human carcass, would be filled with fear, horror, and loathing,}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  so, the perception of the un\-worthy character of those images or thoughts should produce an immediate and in\-
stinctive act of expulsion, from which their dispersion or neutralization would follow. Whenever an affective chord is touched, then by making an effort one must be able to feel contempt, shame, and disgust for the enjoyment or dislike that has arisen!'

\par }\pard \qj \li360\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 In order to employ this ascetic instrument of defense to its best advantage we
\par }\pard \qj \fi72\li0\ri5832\sb216\sl192\slmult0\nowidctlpar\tx0\faauto\rin5832\lin0\itap0 {\i\cf1\insrsid11894558 19. M. Majjh.. 2. \line }{\cf1\insrsid11894558 20. Ibid.. 19. \line 2t . Ibid.. 152.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 111
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 PRACTICE
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 have to presuppose in the individual an acute form of interior sensibility and a capac\-
ity for immediately projecting the qualities that arouse instinctive repulsion onto the image of what is to be eliminated or neutralized. Hindus have the myth of Siva, the great ascetic of the mountain
tops, who with one glance of his frontal eye-the eye of knowIedge--reduced Kama, the demon of desire, to ashes when he tried to disturb his mind. hi reality, we must take account of the existence of "serpentine" processes of interior seduction-serpentine,
 
because they develop in the subconscious and the semiconscious, trusting entirely that no one is looking, and that a particular "con-tact," which will eventually produce the thought in the mind, is riot noticed. To be able to turn round immediately arid s
ee will paralyze these processes. But seeing implies detachment, an instinctive and ready reaction that causes immediate with\-
drawal as soon as the contact and the infiltration arc noticed. Other illustrations are given in the texts: as the man who inadvert
ently touches burning coals with his hand or with his foot immediately recoils:" or as when two or three drops of water land on a while hot iron vessel: those. drops fall slowly, but they vanish very rapidly. If this reaction is to be effective, one's exp
erience of the intrusion of undesired inclinations and emotional formations must proceed in a similar manner.23
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 To discuss "cravings": when training this sensibility and instinct we must not forget the "wisdom" that measures the significance of "cravings}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  f}{\f113\cf1\insrsid11894558 rom the point of view of the unconditioned, of the extrasams\'e2
ric. The fundamental theme here is that "the cravings are insatiable" precisely because each satisfaction only goes to in-flame the cravings and to charge the individual with a fresh potentiality}{\cf1\insrsid11894558 
 for desire. The texts provide detailed similes: cravings are like dry bones, without flesh and only with a smear of blood, and however much a dog may gnaw them they well never drive away his hunger and fatigue; they are like a flaming torch of straw carr
i
ed by a man against the wind, and if he does not immediately throw it away, it will burn his hand, his arm, his body; they are like alluring dream visions that vanish when the sleeper awakes; they are like joy over a treasure amassed from things borrowed 
f
rom other people who, sooner or later, will come and reclaim them; they are like the points of lances or the blades of swords that cut into and wound the inner being; and there are many more such similes." According to the degree to which this steady and 
lived knowledge, conforming to reality, truly pervades the mind of the man who trains himself, so the possibilities of this second instrument, and also of the others. will multiply and the defense will increase in strength.
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The third instrument is dissociat
ion. When undesired images and thoughts arise, they must remain meaningless and be ignored. The simile is: as a man with good sight,
\par }\pard \ql \li0\ri0\sb180\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 22. Ibid., 48.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 23.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls89\pnrnot0\pndec\pnstart23\pnindent360 {\pntxta .}}\faauto\ls89\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 152; 66 Samyutt}{\i\cf1\insrsid11894558 ., 35.203
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls89\pnrnot0\pndec\pnstart23\pnindent360 {\pntxta .}}\faauto\ls89\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh., 14; 22: 54.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 112
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 who does not wish to observe what comes into his f
ield of view at a particular moment can close his eyes or look elsewhere, When attention is resolutely withheld, the im\-
ages or the tendencies are again restrained. The simile we have just quoted brings out clearly what we have said about the state of passivity in which man finds himself dur\-
ing most of his mental and emotive life: has he, indeed, this power of looking or of withdrawing his sight at will'? Images, psychoaffective aggregates of fear, desire, hope. despa}{\cf1\super\insrsid11894558 i}{\cf1\insrsid11894558 
r, and so on, fascinate or hypnotize h
is mind, subtly tying it, they "manipulate" it by their influence and feed on its energies like vampires. It is essential that this ascetic instrument not he confused with the common and simple process of "chasing away" a thought, a practice that often ha
s the opposite effect, that is, of forcing it back, strength\-
ened, into the subconscious, according to the psychological law of "converse effort." t is rather a matter of destroying by not seeing, by neutralizing the disposition and by leaving the image alo
ne. The preceding instrument, also, should be regarded in this light: it is riot repulsion by one who is struggling, but a reaction arising from a superior state of awareness and from an earnestly lived sense of the "indignity" and irrational\-
ity of the images and inclinations that appear.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
The fourth instrument is gradual dismemberment. Make the thoughts vanish one after another successively. The relevant simile gives the idea of the technique very clearly: "Just as a man walking in haste might think: 'Why 
am I walking in haste? let me go more slowly' and, walking more slowly, might think: `But why am I walking at all? I wish to stand still' and, standing still, might think: 'For what reason am I standing up? I will sit down' and, sitting down, might think:
 
'Why must I only sit'? I wish to lie down' and might lie down: just so if harmful and unworthy thoughts, images of craving, of aversion and of blindness, again arise in an ascetic in spite of his contempt and rejection of them, he must make these thoughts
 successively van\-ish one after another.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  This method of making the infatuation disappear by separat\-
ing its constituent parts one by one in a gradual series and considering them with a calm and objective eye one after another, provides, in the preparatory stage of the ascesis, an example of the very method of the whole process. And image corre\-
sponds to image. The state of one who achieves extinction is, in fact, likened to that of the man who runs parched and feverish under the scorching sun and who finall
y finds an alpine lake with fresh water in which he can bathe, and shade where he can relax and rest." Another simile is given by the texts, still in connection with the method of dismemberment. t speaks of the pain that a man would feel in seeing a woman
 he favored flirt with others. He arrives, however, at this thought: "What if I were to abandon this favoring?"-in the same spirit as he might say: "Why do I run? what if I were to walk calmly instead?" and then were to walk calmly. Having thus
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sb72\sl-156\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 25. Samyutt, 1}{\cf1\insrsid11894558 2.68. }{\i\cf1\insrsid11894558 Majjh.. 40.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 113
\par }\pard \qc \li0\ri0\sb72\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par banished his inclination, that man can now witness the sight that pained him before with calm and indifference.26 The texts also speak of the conditioned nature of de-sire: desire is formed only because of a preoccupation of the 
mind that, in turn, is established only "if there is present something which we may call an obsession, a possession [papanca-sanna]."2}{\cf1\super\insrsid11894558 7}{\cf1\insrsid11894558  This is the theoretical basis of the method of neutral\-
ization by means of gradual dismemberment.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 It is possible, however, that fhe mind in its irrationality may not be subdued even by this method. In that case one must pass to d}{
\cf1\super\insrsid11894558 i}{\cf1\insrsid11894558 rect action, that is, one must come to grips with oneself. Whence, the last instrument: if, while making the thoughts gradu\-ally disappear one aft
er another, irrational impulses and unworthy images continue to arise, then, "with clenched teeth and tongue pressed hard against the palate, with the will you must crush, compel, heat down the mind." The simile is: "as a strong man, seizing another weake
r
 man by the head or by the shoulders, compels him, crushes him, throws him down." Again, for real success in this direct form, of struggle one must be able to call upon the illumination, the energy, and the superiority that proceed from what is outside th
e simple "current.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 Only then is there no danger that the victory will be merely exterior and apparent, and that the enemy, instead of being destroyed, has disengaged and entrenched himself in the subconscious.28
\par In order to clarify the various stages of this subtle war, an author has adopted the following simile. t is not possible to avoid the appearance of images and inclinations in the mind: this occurs spontaneously and automatically until what is called void
\-ness, sunna, is reached. To the disciple, to 
the fighting ascetic, some of these images are like strange and indifferent people whom we meet on the road and who pass by without attracting our attention. Others are like people we meet who wish to stop us: but since we see no point in it, we ourselves
 
withdraw attention and pass on. Other images, however, are like people we meet and with whom we ourselves wish to walk, in the face of all reason. In this case we have to react and assert ourselves: the tendency of our will must be opposed from the start.

\par In the Buddhist text to which we referred above, the result of this work of de\-
fense by means of dissolving rhe irrational deliberations and images that reawaken the threefold intoxicating force of the asava is invariably expressed thus: "the mind becomes 
inwardly firm, becomes calm, becomes united and concentrated." This is the path-it is said-along which an ascetic becomes "master of his thoughts}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
: "What-ever thought he desires, that thought will he think, whatever thought he does not desire, that thought will he not think. He has extinguished thirst, he has shaken off the bonds.'\'b0}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
 These disciplines, however, can also be used in an ascesis iii a general
\par }\pard \qj \li0\ri0\sb180\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 26. Majjh.. }{\cf1\insrsid11894558 10t.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 27.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls90\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}\faauto\ls90\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Digha, 21 2.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 28.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls90\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}\faauto\ls90\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 All this }{\i\cf1\insrsid11894558 is in Majjh., }{\cf1\insrsid11894558 20.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 29.\tab}}\pard \ql \li0\ri0\sb36\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls90\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}\faauto\ls90\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 114
\par }\pard \qc \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 sense, that is, independently of a supermundane end, To use them in this manner an easy adaptation of details is enough.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
In terms of "fighting," one is naturally advised to take the initiative in attacking what one intends to overcome. The expression is: "renounce a tendency or a thought, 
drive it away, root it out, suffocate it before it grows."30 There is also the simile of the herdsman who takes good care to destroy the eggs or the young of insects and para\-
sites that might harm the animals entrusted to him.31 n these circumstances, the methods of the wedge and of repulsion, as if some filthy thing had been hung round one's neck, can he particularly effective.
\par All this naturally demands the degree of mastery of the }{\i\cf1\insrsid11894558 logos }{\cf1\insrsid11894558 in us that enables our discriminating exactly between our thoughts.3
2 Those that can he organized and used in the required direction should be consolidated and established, working on the principle that the mind inclines toward what has been considered and pondered for a long time.33 In this respect, however, nothing can 
equal the benefits that come from a sense of innate dignity, as of a special race of spirit: then a reliable instinct will act and very little uncertainty will he felt in the task of "renouncing the low impulses of the mind."}{\cf1\super\insrsid11894558 
34}{\cf1\insrsid11894558  When this sense is weak, consolidation may be effected through reaction by means of what is known as the "justification" method, which consists of awakening the sense of one}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
s own dignity by calmly contrasting one's conduct with that of others. There is a whole series of formulae dealing with this, of which we have chosen the following: "Others may lie, we shall not"; "Others may be egotists, we shall not"; "Oth\-
ers may be malicious, we shall not"; "Others may he yield, we shall persist"; "The mind of others may become clouded, our mind will remain serene"; "Others may wa\-
ver, hut we shall he sure of our purpose"; "Others may he provoked, but we shall not he provoked}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
; "Others may concern themselves only with what is before their eyes, they may grasp it with both hands, they may become 
detached from it with difficulty, but we shall not concern ourselves only with what is before our eyes, we may not grasp it with both hands, we shall easily become detached from it," etc. What Islam calls }{\i\cf1\insrsid11894558 nyya, }{
\cf1\insrsid11894558 the decision of the mind, is important and should be strengthened by the use of these formulae and of this style of thought." These instruments can naturally also be used as supports in the building up of sila}{
\cf1\super\insrsid11894558 . }{\cf1\insrsid11894558 that is, of "rightness."
\par The overcoming of fear in all its fours deserves a special word. t is achieved by firmly maintaining the feeling of one}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
s own rightness and detachment in face of all denials by one's imagination. There is nothing to hope, there is nothing to fear. The
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 30.\tab}}\pard \ql \li0\ri0\sb360\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls91\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}
\faauto\ls91\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 2.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 31.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls91\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}\faauto\ls91\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Angutt.. 11.18.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 32.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls91\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}\faauto\ls91\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 19.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 33.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls91\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}\faauto\ls91\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 34.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls91\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}\faauto\ls91\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 21.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 35.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls91\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}\faauto\ls91\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 8.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 115
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
heart must no longer tremble, either through fear or through hope. There is no god or demon who can instill fear in the man who is internally detached both from this world and from the other. Whence it is said: "Whatever fears may arise, they arise in th
e foolish man, not in the wise; whatever [sense of] danger may arise, it arises in the fool\-
ish man, not in the wise": only the former offers material in which the fire can start and spread.' One text speaks of a discipline against fear. The Buddha himself
 recalls how, after well establishing the feeling of his rightness-in Latin it would be called innocentia and vacate }{\i\cf1\insrsid11894558 culpu-he }{\cf1\insrsid11894558 
chose remote and wild places where fear might come at any moment. and how he awaited these moments in order to challenge and destroy any feeling of fear. This is the method; if one is walking, continue to walk, if one is stand\-
ing, continue to stand. if one is sitting down, continue to sit down, if one is lying down, continue to lie down until the mind has overcome and banished the fear," These disci\-
plines must not be dismissed with the idea that fear only arises in children or in timid women. There are profound, organic forms of fear, forms that may almost be called transcendental since they are not confined to simple psychological states of an indi
\-vidual but which come from certain abysmal contacts. To he incapable of feeling fear in these cases may even he a sign of deadness or of spiritual flatness. it is said that when Prince Siddhattha was sitting under the "tree of illumination,}{
\f113\cf1\insrsid11894558 " resolved not to move until he had reached transcendental knowledge, he underwent an attack by the demoniacal forces of M\'e2
ra, who was determined to move him from there, in the form of flames, whirlwinds, tempests, and fearful apparitions_ But Prince Siddh}{\cf1\insrsid11894558 attha re\-
mained unshakable and all these apparitions finally vanished.' Here we can see a variant of an idea that is found, even with the same symbols (e.g., the tree), in several other traditions-but we can also see something more, something beyond a myth
ical and legendary revival. Anyone who is familiar with ancient literature of the mysteries will recall similar experiences that appear as so many tests for the man who wishes to reach the light. In whatever form they may appear, they still deal with the 
emergence of profound forces of the being rather than of simply individual or even human ones-and "destruction of fear" is possibly the best term to describe positive victory over them. When a " }{\i\cf1\insrsid11894558 Yakkha }{\cf1\insrsid11894558 
spirit" makes himself "felt" by the Buddha and asks if he has fear, the reply is: "I have no fear: I merely feel you contaminating contact}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
-and later in the same text these words arre put into the Buddha's mouth: "I do not see, O friend, either in this world together with the world of angels, of bad and good sp
irits, or amongst the ranks of ascetics and priests, of gods and men, anyone who can scatter my thoughts or break my mind."39 The attainment of such unshakability calls, however, for more
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 36.\tab}}\pard \ql \li0\ri0\sb252\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls92\pnrnot0\pndec\pnstart36\pnindent360 {\pntxta .}}
\faauto\ls92\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 115, }{\i\cf1\insrsid11894558 Angutt\'84 }{\cf1\insrsid11894558 3.1.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 37.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls92\pnrnot0\pndec\pnstart36\pnindent360 {\pntxta .}}\faauto\ls92\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Majjh., 4.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 38.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls92\pnrnot0\pndec\pnstart36\pnindent360 {\pntxta .}}\faauto\ls92\rin0\lin0\itap0\pararsid11894558 {
\f113\cf1\insrsid11894558 Lalitav\'eestara. 19-21.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 39.\tab}}\pard \ql \li0\ri0\sa108\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls92\pnrnot0\pndec\pnstart36\pnindent360 {\pntxta .}}\faauto\ls92\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Suttanipnta. 2.5, passim.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 I16
\par }\pard \qc \li0\ri0\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 extreme states of interior discipline than those we have assumed for the present dis\-
cussion about fear. n this last respect a few words of emphasis may not he out of place. Where a text states that these two are not frightened at a s
udden flash of lightning: one being he who has overcome mania and the other. the noble "elephant."' the commen\-
tary warns us that these are two quite different cases: fear gains no access in the first case because there does not exist an "I," in the second
 case because the "I" is extremely strong. This should eliminate any "titanic" interpretation of the discipline in question. We are not dealing with the development of almost animal strength and courage, but with elusiveness. The bond by which anguish mig
ht have arisen has been destroyed. There is nothing so rigid that it cannot he broken: but water cannot be compressed.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 By striving with the "fourfold, just endeavor}{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558 
 and by using these instruments of defense, the personality-the extrasams\'e2ric element appearing in the personality-is gradually integrated by a fourfold strength, to which corresponds, in the texts, the technical term catt\'e2ro iddhip\'e2d\'e2
. We have, in the fir}{\cf1\insrsid11894558 st place, the power that confirms the renunciation in its aspect of detachment from every form of desire, with the pure element of "will" giving support. In the second place we have the power of inflex\-
ibility, of perseverance in training, of paying no att
ention to defeats, of being able to start again with renewed energy. In the third place there is the power of supporting the mind, of recollecting it, of unifying it, of defending it both from states of exalta\-
tion and from states of depression, states tha
t, on a path like this, could be entirely avoided only with the greatest difficulty. Finally there is the power of "perception," to be understood as a kind of intellectual integration of the preceding one such that it becomes impossible for the mind to ac
cept false or vain theories. This fourfold power is to some extent summed up by a text we have already quoted: "and he [the ascetic] reaches the admirable path discovered by the intensity, the constancy and the con\-
centration of the will, by the intensity, 
the constancy and the concentration of the energy, by the intensity, the constancy and the concentration of the mind, by the intensity, the constancy and the concentration of investigation-with a heroic spirit as the fifth." The term iddhi (Skt.: siddhi) 
n}{\f113\cf1\insrsid11894558 ormally refers to powers of a supernormal character. Here it must he understood especially in relation to energies that are associated with warlike discipline-hatthisipp\'e2d\'ee
ni-without forgetting, however, that, on the path of awakening at least, we are dealing at the same time with forces on which the bodhi or panna element confers a quality that is not only human and that is not comparable to any that sams\'e2
ra can offer, since it contains something of the "incomparable sureness" (anuttarassa yogakkhemassa).
\par }\pard \ql \li0\ri0\sb684\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 40. Angutt.. 2.6.6.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 41.Majjh.,16.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 I17
\par }\pard \qc \li0\ri0\sl1812\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 10\line Rightness
\par }\pard \qj \li0\ri0\sb576\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 We must now deal with ,s\'eela, that is to say, with "right conduct," which is comple\-
mentary to the disciplines we have discussed, insofar as they lead to consolidation of the spirit. We are translating the }{\cf1\insrsid11894558 
term samma, which figures as the general attribute of the virtues included in the so-called eightfold path of the Ariya }{\i\cf1\insrsid11894558 (ariya }{\cf1\insrsid11894558 atthangika }{\i\cf1\insrsid11894558 magga) }{\cf1\insrsid11894558 
by "upright" or "right" because of the intrinsic evocative power of this word: upright is the position of things that stand, as opposed to that of things that have been knocked over or have fallen. In primordial symbolism the upright position, repre\-
sented by the vertical I, belongs to virility and fire, while the horizontal position.-, corresponds to the feminine 
element and to the "waters." Thus, by "rightness" we must understand more than an accepted morality: it is rather an internal mode, a capacity for standing fast at all times without deviating or wavering, by eliminating every trace of tortuousness. The on
l
y point of reference here is, fundamentally, one-self: the "virtues" are essentially so many duties to oneself that the reawakened interior sensibility brings to light: but once they have been put into practice, they encourage, strengthen, and establish a
 state of calm. of transparency of mind and of spirit, of balance and of "justice}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  by which every other discipline or technique is made easier.
\par }\pard \qj \fi360\li0\ri0\sa36\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 We have already said that there is a complete absence of any moralistic mythol\-ogy in Buddhism, since it is a cre
ation of the pure Aryan spirit. Moralistic and moral\-
izing obsession is another of the signs of the low level of the modern world. It is even thought now that religions only exist in order to support moral precepts; precepts that, incidentally, only tend t
o chain the human animal socially. This attitude is in-deed an aberration. The fact is, and we must state it categorically, that every moral system, in itself, is completely void of any spiritual value. In the traditional world, each ethical system drew i
ts true justification from a supramundane purpose (which
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 1I8
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 must not be unthinkingly considered as being a kind }{\i\cf1\insrsid11894558 of do ut des, or as }{\cf1\insrsid11894558 
being inspired by the idea of sanctions or rewards that await the soul after death) and from the objective and impersonal 
fact that to follow or not to follow a particular line of con-duct produces corresponding modifications in the essential nature of the individual. Morality, as it is thought of today, is only secularized religion and, as such, purely contingent; this is s
o
 much the case, that we are almost always forced to refer, in order to justify it, to the factual conditions of a particular historical society. But even on this level the words of one Buddhist text that discusses the order of bhikkhus are still valid: th
at when beings deteriorate and the true doctrine decays then there are more rules and fewer men live steadfastly.'
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In Buddhism then, as in every truly traditional teaching, ethics have a purely instrumental value and are therefore conditioned. They are not 
imposed on anyone: they are advocated purely from the point of view of knowledge. It is a question of knowing objectively what effect on the human being will result from following or not following certain principles and, having discovered this, of behavin
g
 accordingly. There is a context that clearly states the matter: "The fire has never thought, `I wish to destroy the foolish man'-but the foolish man who wishes to embrace the burning lire destroys himself."2 We must speak, then, of stupidity or foolishne
s
s, and not of "sin"; of knowledge, and not of "good" and "evil." We have already quoted the Buddhist simile of the raft: as a man once he has crossed a river, will leave behind the raft that was built for that purpose. so we must leave behind the referenc
e points of "good and evil" that served to encourage right conduct, once this conduct has been achieved. That the world of true spirituality has nothing to do with "good and evil" was also, moreover, a basic concept in the preceding lndo-Aryan tradition.

\par Ha}{\f113\cf1\insrsid11894558 ving made this clear, let us now consider the various parts of sila. SiIa is divided into three grades. The lowest, cudo -s\'eela, prescribes a mode of conduct that is expressed by this fixed canonical formula:
\par }\pard \qj \li792\ri720\sb216\sl252\slmult0\nowidctlpar\tx0\faauto\rin720\lin792\itap0 {\cf1\insrsid11894558 (I) [The ascetic] has ceased from killing, he keeps himself far from killing. Without a staff, without a sword, tender-hearted, full of sympa\-
thy, he inculcates love and compassion for all living beings. (2) He has ceased taking what is not given, he keeps himself far from taking what is not given. He does not take what }{\i\cf1\insrsid11894558 is }{\cf1\insrsid11894558 
not given him, he accepts only what is given, without thought of theft, with a heart become pure. (31 He has ceased from lust, he lives chaste, faithful to his renunciation, far from the vulgar habit of copulation. (4) He has ceased from lying. he
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 1.\tab}}\pard \qj \li144\ri0\sb468\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls93\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}\faauto\ls93\rin0\lin144\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh.. 65.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 2.\tab}}\pard \ql \li144\ri0\sa216\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls93\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}\faauto\ls93\rin0\lin144\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., }{\i\cf1\insrsid11894558 50.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 119
\par }\pard \qc \li0\ri0\sl480\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li720\ri720\sb180\sl240\slmult0\nowidctlpar\tx0\faauto\rin720\lin720\itap0 {\cf1\insrsid11894558 
keeps himself far from falsehood. He tells the truth, he is devoted to the truth, upright, trustworthy, neither hypocrite nor flatterer of the world. (5) He has ceased from malicious speaking, he holds himself far f
rom malicious speaking. What he has heard here he does not repeat there, and what he has heard there he does not repeat here, and thus divide one person from another. He joins the divided, he rejoices in agree\-
ment, his words unite, (6) He has ceased from 
rough words. he holds himself tar from rough words. Words that are without offense, cordial and urbane that delight. many. that encourage many: such words he speaks. (7) He has ceased from idle words. He speaks in due time. according to fact, careful of h
is meaning, with a discourse full of con-tent, adorned on occasion with similes, clear and pertinent, adequate for its purpose)
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In connection with not taking what is not given, another text adds: "not even a blade of grass" and gives this simile: "as a lea}{
\f113\cf1\insrsid11894558 f plucked from a branch cannot again become green, so a disciple who takes what is not given is not an ascetic and is not a follower of the son of the S\'e2kya."}{\cf1\super\insrsid11894558 4}{\cf1\insrsid11894558 
 Elsewhere, a characteristic example is cited: that of a man who sees a gold coin on the ground a
nd who neither picks it up nor pays any attention to it. Referring to sexual abstinence, this other simile is given: "As a man whose head has been cut off cannot continue to live amongst others with only his trunk, so one who does not practise sexual abst
inence is not an ascetic and is not a follower of the son of the S}{\f113\cf1\insrsid11894558 \'e2kya."5 Finally, one who intentionally takes the life of another is likened to a block that has been split in half and cannot be put together again.\'b0

\par }{\cf1\insrsid11894558 All this constitutes the "lower }{\i\f113\cf1\insrsid11894558 s\'eela." }{\cf1\insrsid11894558 The precepts of }{\i\f113\cf1\insrsid11894558 majjhima-s\'eela or }{\f113\cf1\insrsid11894558 the "middle s\'eela" deal with a kind}{
\cf1\insrsid11894558  of spartanization of life: reduction of needs, cutting away of the bond formed by a life of comfort, with particular reference to eating, sleeping, and drowsing. There are also precepts that come under the heading of a "departure,}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  of a physical or litera
l leaving of the world: for example, avoidance of business or undertakings, nonacceptance of gifts, abandonment of possessions and refusal to assume fresh ones, and so on, Included in this part of "right conduct" is abstention from dilectical discussions 
and speculation-this takes us back to the neutralization of the demon of intellectualism (cf. p. 38).
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 The last part of right discipline, maha-s\'ee
la, concerns not only abstention from practicing divination, astrology, or mere magic, but also from abandoning o}{\cf1\insrsid11894558 neself to
\par }\pard \ql \li0\ri0\sb252\sl204\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 3. Digha, }{\cf1\insrsid11894558 1.1.8 }{\i\cf1\insrsid11894558 ff.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls94\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}\faauto\ls94\rin0\lin72\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Mahavagga (Vin), 1}{\cf1\insrsid11894558 .78.3.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls94\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}\faauto\ls94\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 1.78.2.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \ql \li72\ri0\sb36\sa72\sl-132\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls94\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}
\faauto\ls94\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., t.78.4.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 120
\par }\pard \qc \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 the cult of some divinity or other. One can therefore speak in some measure of sur\-
mounting the bond of religion in the sense of a bond that makes one lead the saint
ly life with the notion: "By means of these rites, vows, mortifications, or renunciations I wish to become a god or a divine being." But it is evident that this includes some elements that are supposed to have been already removed in the determination of 
the vocations.'
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
In any case, it will be as well to discuss the elements of "right conduct" as a whole, so that we may see them in perspective. It is clear that some refer exclusively to an absolute form of "departure." that is to say, of a material as well 
as a purely interior or spiritual detachment from the world; that is to say, to the asceticism of the monk or anchorite. The degree to which they are strictly to be obser}{\i\cf1\super\insrsid11894558 v}{\cf1\insrsid11894558 ed today de\-
pends, then, on what each individual may decide is necessary. A good number of the elements of the middle and higher sila can, however, be applied with simple adapta\-tion to an asceticism that is practicable to some extent in the "world": thus, the pre\-
cepts dealing with astrology, divination, and the like, could easily refer to the mod-em debased practices of like nature in the form of "occultism," spiritualism, and so on. Measured with the ideal of awakening all this has thus the character of a danger
\-ous straying.}{\cf1\super\insrsid11894558 8}{\cf1\insrsid11894558 
\par Of greater importance are the precepts of "right conduct" tha}{\f113\cf1\insrsid11894558 t belong to the lower s\'eela. They are widely applicable, independent of particular historical condi\-
tions. And that some of them clearly correspond to the principles of Ariyan morality, to the morality of a well-born man, is plain enough. The following may be taken as a general maxim of s\'ee
la: "Though I be hurled head down into the infernal regions, I will do nothing that is ignoble."9 Such is the case, in the first place, with the precept of not taking what is not given-"not even a blade of grass"-of wholly }{\cf1\insrsid11894558 
eliminating all intention to steal. Among the ancient Aryan peoples theft was considered a much graver offense than it is today, since they had in mind the inward rather than the material and "social}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 aspect of the matter. For this reason there is no quest
ion of degree: as regards taking what is not given, it is just as dishonorable to do so by taking a cigarette from a companion-to refer to modern times- or a paper from one's office, as it is to stage a full-scale bank robbery and carry off a large sum of
 money.
\par n the second place, the rule of speaking the truth, the absolute inability to lie, is specifically Aryan. Nothing, among the Aryan people, was considered so ignomini\-ous and degrading as falsehood, especially from the point of one's own relations wi
th oneself and of the duties that one owes first and foremost to one's self and to
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \qj \li144\ri0\sb216\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls95\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls95\rin0\lin144\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Digha. }{\cf1\insrsid11894558 1.1.8 ff.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \qj \li144\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls95\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls95\rin0\lin144\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Cf. }{\cf1\insrsid11894558 J. Evola, }{\i\cf1\insrsid11894558 Maschera e voIto dello }{\cf1\insrsid11894558 spiritualismo contemporaneo, 2nd edn. (Bari, 1949).
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 9.\tab}}\pard \ql \li144\ri0\sb36\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls95\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls95\rin0\lin144\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Jataka, }{\cf1\insrsid11894558 40.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 121
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 one's own interior dignity. "In one who has no sh
ame in conscious falsehood, no evil thing is impossible"-so runs a text-whence the firm determination of the ascetic: "Not even for a joke will I lie"; this is the exact equivalent of the saying attributed by Western Aryan antiquity to the figure of Epami
nondas: }{\i\cf1\insrsid11894558 ne joco }{\cf1\insrsid11894558 quidem }{\i\cf1\insrsid11894558 mentiebatur. }{\cf1\insrsid11894558 
In this text there is also a simile: only when a man has made up his mind can he be said to be committed definitely, just as when it is seen that a royal elephant that has been trained for battle is using his trunk one can say: "This royal elephant has re
\-nounced his life: nothing is now impossible for the royal elephant."}{\cf1\super\insrsid11894558 10}{\cf1\insrsid11894558 
 Another text: "I would not tell a falsehood even if the mountains were moved by the wind, even if the moon and sun were to fall to earth and the river
s were to run backward." This, in fact, is an essential point in all practice of rightness, it is essential for the man who would be upright and integral, not tortuous, not oblique, not masked. In an Aryo-Persian text it is even said that killing is not a
s serious as lying.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
Avoidance of malicious speaking needs no special comment. Whether we give vent. to rough words or not obviously depends on the degree to which we allow other people to put us in a temper, to reach our spirit and wound it as if it can be 
wounded. It is, then, essentially a problem of interior mastery and of awareness. Besides, only an individual who is not carried away by anger or irritated by insults can succeed in putting a presumptuous man in his place. Buddhism, indeed, would agree wi
t
h the ancient Roman maxim that it is better to suffer an injustice than to commit one, that one should not react to evil by producing more evil in one's turn. These precepts are essentially designed to overcome the bond of the personality, and we shall re
turn shortly to a discussion of their interpretation when we come to deal with the precept against killing. They are valid, naturally, for the practice of asceticism and not for life in the world.
\par Control of the tongue is emphasized and the absolute elimina
tion of all useless, disordered, hasty, inconclusive, indefinite, illogical, or empty speech. There is some-thing of the classical style here in speech that is suited to the subject, sober, clear and determined, timely, free from effusions and uncontrolle
d expansiveness; something of the style of Tacitus. t is with silence that Prince Siddhattha often replies. Little streams of water-it is said1}{\i\cf1\super\insrsid11894558 2}{\cf1\insrsid11894558 
-make a noise between their steep and narrrow hanks: the vast ocean, instead, is silent. "He who is insufficient makes a noise; he who is complete in himself is calm.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 We shall see that an Accomplished One maintains a similar style in his gestures and behavior.
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 One of the aims of situ is to create a state of harmony and equilibrium both with oneself and with the outsi
de world. This is how we must interpret the precepts of
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 10.\tab}}\pard \ql \li0\ri0\sb180\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls96\pnrnot0\pndec\pnstart10\pnindent360 {\pntxta .}}
\faauto\ls96\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 61.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 11.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls96\pnrnot0\pndec\pnstart10\pnindent360 {\pntxta .}}\faauto\ls96\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Jataka.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls96\pnrnot0\pndec\pnstart10\pnindent360 {\pntxta .}}\faauto\ls96\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Suttanipata, 3.11.42-3.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 122
\par }\pard \qc \li0\ri0\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 cordiality, of abstention from malicious speaking, of not contributing to the creation of discords, of contributing instead to the uniting of those wh
o are disunited. This leads to the precept of not killing intentionally, a precept that, in the later forms of Buddhism, became much exaggerated-the respect for life was extended to even worms and insects. Originally, however, it referred particularly to 
the killing of hu\-
man beings. However, even with this limitation, some people wish to interpret this precept as a kind of humanitarianism, little in harmony with the spirit of the Aryan Khattiya, or warrior tradition; a tradition to which Prince Siddhattha 
had belonged, and which, in the }{\i\f113\cf1\insrsid11894558 Bhagavadgit\'e2 }{\cf1\insrsid11894558 produced an entirely metaphysical justification for the heroism that spares neither one}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
s own life nor the life of others in a just war. The fact is that this precept of not killing must he understood as having a particular inte\-
rior and ascetic aim; and therefore, like all the others, it has only a conditioned value. Already on the plane of }{\i\f113\cf1\insrsid11894558 s\'eela }{\cf1\insrsid11894558 
a certain impersonalization and universalization of the "I" is to be aimed at. When one has to do with other people on
e must try to anticipate the state of consciousness in which another person is felt as being oneself, not in the Christian, humanitarian, or democratic sense, however, but with reference to a su\-
perindividual consciousness. Seen from this height it becomes
 evident that "I" is one of the many forms that, in certain conditions, may variously clothe the extrasamsaric principle; a principle that may appear in the person of this or that being and there become manifest. We are dealing, then, with something very 
different from the re\-
spect of one "creature" for another "creature." The other "creature" is considered, instead, from a higher point of view, from the point of view of a "totality." This being so, it would obviously he abnormal to act or react against a p
art unless one felt oneself to be only a part. For this reason, the precept of not killing and of not causing others to kill is associated, in a text13 with the formula of identification: "As I am, so arc they, as they are, so am 1" and we have already qu
oted the simile of the split block for one who kills. Again, we arc simply dealing with a discipline that }{\i\cf1\insrsid11894558 may }{\cf1\insrsid11894558 
produce an orientation of pragmatic value and subordinate to the higher aim_ This same significance will be found again both in the "fourfold irradiant contemplation," which also includes love, and also when we come to discuss }{
\i\f113\cf1\insrsid11894558 pubbe-niv\'e2sa-nana, }{\cf1\insrsid11894558 that is to say, superindividual insight that penetrates multiple existences.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The last of the precepts of the }{\i\f113\cf1\insrsid11894558 cula-s\'eela, }{\cf1\insrsid11894558 
that which relates to chastity, leads us to a short discussion of the sexual problem. Its solutions vary according to
 the degree of absoluteness to which ascetic practice is to be carried. Originally in Buddhism, for those who were not, properly speaking, }{\i\cf1\insrsid11894558 bhikkhus }{\cf1\insrsid11894558 
but only "followers," only adultery was forbidden. Regarding adultery we must not forget that in the Aryan East every man belonging to a higher caste had several women at his disposal, but whose status
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 13. Sittanip\'e2ta, 3.11.27.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 123
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par was really more that of objects of use than }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 wives}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 in the Western sense, especially with those "ladies" or "life companions" who nevertheless allow themselves today to take the initiative and gain emancipation or divorce. In this state of affairs adul\-
tery simply came under the heading of taking what was not given and as such was considered to be dishonest.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 More generally, as regards relations between the two sexes, it is evident that one who wishes to achieve the basic cond
ition for awakening, that is to say, calm detachment and interior sufficiency, must train himself in such a manner that he will continually feel less need of a woman. The physical need, to some extent, is still allowable, like that of eating or of other a
nimal functions. It is the "spiritual" need that must be eliminated at an early stage, since this affects a much deeper element that has nothing to do with the body and since it testifies to deficiency and to incon\-
sistency of spirit. The danger that a woma
n represents, particularly today, is not so much her female aspect as the fact that she encourages the need for support, for reliance upon someone else who may be a weak soul unable to find in himself a meaning for his life. A story is told of the men who
 
were searching for a fleeing woman and who were asked by the Buddha: "What think you, 0 youths, which is better for you, that you seek a woman or your selves?" The reply is; "For us, Lord, it is better that we go in search of our selves." And the Buddha s
ays: "If that is so, 0 youths, seat yourselves, and I will expound the doctrine for you."14 The same Indo-Aryan tradition records a saying attributed to }{\i\cf1\insrsid11894558 a yogin, }{\cf1\insrsid11894558 
an ascetic: "What need have I of an external woman? I have an internal woman within me"-meaning that he had within himself the element of self-completion, of fulfillment, an element that the common man confusedly seeks, instead, in woman.}{
\cf1\super\insrsid11894558 15}{\cf1\insrsid11894558  In this respect too we find our-selves today in completely abnormal conditions. Modern men mostly little know what spiritual virility and internal sufficiency mean; through "soul" and "sentiment}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  they descend to the level of women who, often enough today, and without appearing to he so, are the directors of man}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 s life.
\par The precept of chastity must he considered on
 a higher level of the discipline. In Buddhism, as in all really traditional teaching, it has a purely technical justification. Only religions noticeably affected by the Semitic spirit have carnal ethics; this is now so much the ease that sexual matters h
a
ve almost become the measure of sin and virtue. And Buddhist texts opportunely censure incomplete, impure, and murky forms of chastity, including that followed by those who aim at a celestial world.' The precept of chastity for those who follow the path o
f awakening with all their energies has nothing to do with such an order of things; it has the transcendental
\par }\pard \qj \li0\ri0\sb180\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 14. }{\i\f113\cf1\insrsid11894558 Mah\'e2vagga (Vin.), }{\cf1\insrsid11894558 1.14.2-}{\i\cf1\insrsid11894558 3.}{\cf1\insrsid11894558 
\par }\pard \ql \li0\ri4392\sa72\sl192\slmult0\nowidctlpar\tx0\faauto\rin4392\lin0\itap0 {\i\cf1\insrsid11894558 15. Cf our }{\cf1\insrsid11894558 work }{\i\cf1\insrsid11894558 The Yoga of }{\cf1\insrsid11894558 Power. \line 16. Angutt., 7.47.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 124
\par }\pard \qc \li0\ri72\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\tlul\tx1188\faauto\rin72\lin0\itap0 {\cf1\sub\insrsid11894558 ,}{\cf1\insrsid11894558 justification, which takes us beyond the field of sil
a, of "right conduct" pure and simple. The fact is that, in a being subject to "craving," sexual energy is, in some ways, the radical energy. Through it one enters samsaric life and through it the life-spark of one being is lit by another. The ancient eso
teric teachings therefore consid\-
ered that the suspension and change of polarity of this force was a fundamental condition for effectually "stopping the current" and "reversing it." In fact, there even existed a precise and direct technique for acting on th
e force that normally appears as sexual energy and sexual desire, and for diverting it to another state where it could serve as the basis for a birth, not in time, but in what is beyond time.17 There is no mention\tab 
at least in original Buddhism-of such direct methods that have a con\-
nection and with Dionysism and sexual magic. It can be said, however, that the whole Buddhist ascesis is a process that will itself act in this way on the sexual energy, now no longer dissipated thanks to the discipline of chastity.
\par }\pard \qj \fi288\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
In speaking of sexual abstinence we must not, however, forget the Buddhist precept of the gradualness of each aspect of discipline, nor the simile of the serpent that twists round and bites if it is not grasped in the correct manner. Christian mysti\-ci
sm provides good examples of the lethal effects that are produced by a unilateral and unenlightened suppression of every sex impulse. These are the energies that, when they are simply repressed-verdrangt, to use the classical term of the psycho\-
analysts-pass, reinforced, into the subconscious and produce all sorts of upsets, hysteria, and anxieties. We must never act "dictatorially}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  in dealing with such mat\-
ters, but always by degrees, so that every achievement is of an organic nature, gradu\-ally increasing
. Equally, we must beware of unconscious "transpositions" of the sexual impulses, of the system of compensations and supercompensations to which they may give rise, thereby fooling the conscious mind that wrongly believed it had gained mastery through a m
e
re veto. This last observation will also serve to put us on our guard against the exclusively psychoanalytical and Freudian interpretation that, in dealing with sexual impulses and, in general, the libido, admits of no other action than either "repression
" ( Verdrangung) that creates hysteria and neuroses, or alter-natively "transposition" and "sublimation." A high ascesis is neither one nor the other, and we must be very careful that during development we maintain a just bal\-
ance and that the central force, spiritually virile and awakened and strengthened by the various disciplines, gradually absorbs the whole of the energies that call for ex\-
pression once the road to animal generation is barred. Only one who feels that the interior process is developing in this manner can keep without danger the precept of complete sexual abstinence. Otherwise it is far better to wait than to force the pace

\par }\pard \ql \fi-288\li288\ri72\sb360\sl360\slmult1\nowidctlpar\tx0\faauto\rin72\lin288\itap0 {\cf1\insrsid11894558 17.This is, for example, the sense of the so-called }{\i\cf1\insrsid11894558 kundalini-yoga }{\cf1\insrsid11894558 and of the Tantric }{
\i\cf1\insrsid11894558 pancatattva }{\cf1\insrsid11894558 with Tantric maithuna, on which cf. The }{\i\cf1\insrsid11894558 Yoga of Power.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 125
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
always provided that we are not being misled by pretexts provided for the conscious personality by the entity of craving. How important it is to divert the basic energy of life from subjection to the samsaric law of
 craving and thirst, which is clearly domi\-nant in the field of sex, is clearly illustrated, moreover, by the Buddhist simile that states that one who does not keep this precept of }{\i\f113\cf1\insrsid11894558 s\'eela }{\cf1\insrsid11894558 
is like a man who would try to go on living among others with his head cut off.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 A particular rule of si/a, of which we have not yet spoken, is abstention from "strong}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 or intoxicating substances, especially from alcoholic drinks," This precept, too, h
as a technical origin. Such substances produce a state of inebriation that, in the case of ancient man rather than in the man of today, might even produce a favorable condition when the accompanying "exaltation" (piti) was made to act in the right way. Th
is would, however, he a "conditioned}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  exaltation that would harm the "I
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
where one's own energy ought to have acted an exterior force has intervened, so that the corresponding state is infected, fundamentally and from the outset, by renuncia\-tion of initiative and passivity. Somehow or another, a "debt}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 has been created and we find ourselves bound by an obscure "pact"-this is a thing that happens, thought() a greater extent in all forms of what is known as ceremonial magic. Both in ndia, in the case of Tantri
sm, and in the West, among the pre-Orphic Dionysians, the possi\-
bility was considered of mingling activity and passivity in a state of exaltation (not unrelated to the sexual energies), and this was carried to a point where, by means of ecstasy, the antece
dents became of no further account.19 Such methods, however, would not befit the path of clear and "Olympian" ascesis that the teaching of original Buddhism represents.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 As we are examining these elements whose power s\'eela, as a whole, should diminish, we wi}{\cf1\insrsid11894558 
ll take this opportunity of referring to the theory of the five bonds that plays an important part in the Buddhist teaching, particularly as regards the various degrees of achievement and their consequences. These bonds, which bind the "igno\-
rant common man, insensible to what is Ariya, remote from the doctrine of the Ariya, inaccessible by the doctrine of the Ariya," arc: firstly, attachment to the "I," the illusion of individualism }{\i\f113\cf1\insrsid11894558 (attanditthi or sakk\'e2
yaditthi);}{\i\cf1\super\insrsid11894558 2}{\cf1\insrsid11894558 0}{\i\cf1\insrsid11894558  }{\cf1\insrsid11894558 secondly, doubt }{\i\f113\cf1\insrsid11894558 (vicikicch\'e2), }{\cf1\insrsid11894558 doubt rega
rding the doctrine and the Master, and also, more generally, about the past or the future;}{\cf1\super\insrsid11894558 21}{\cf1\insrsid11894558 
 it is also doubt about the vocation existing in oneself, the road that one is following and what may result from the states of aridity, depression, and
\par }\pard \ql \li0\ri0\sb396\sl204\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 It. }{\i\cf1\insrsid11894558 Cf.. e.g.. Mahava}{\i\cf1\super\insrsid11894558 g}{\i\cf1\insrsid11894558 ga (Vin.), 1.56
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 19.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls97\pnrnot0\pndec\pnstart19\pnindent360 {\pntxta .}}\faauto\ls97\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 We have }{\cf1\insrsid11894558 also spoken }{\i\cf1\insrsid11894558 of these }{\cf1\insrsid11894558 rituals }{\i\cf1\insrsid11894558 in our honk. The Yoga of Power. 'They were }{\cf1\insrsid11894558 used }{\i\cf1\insrsid11894558 
in that farm of
\par }\pard \ql \li216\ri0\sl192\slmult0\nowidctlpar\tx0{\*\pn \pnlvlcont\ilvl12\ls0\pnrnot0\pndec\pnstart1 }\faauto\ilvl12\rin0\lin216\itap0\pararsid11894558 {\cf1\insrsid11894558 Tantric Buddhism known }{\i\cf1\insrsid11894558 as vajra-yana. }{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 the road of the diamond and }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 the lightning."
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 20.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls97\pnrnot0\pndec\pnstart19\pnindent360 {\pntxta .}}\faauto\ls97\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 The term sakkaya may possibly derive front }{\i\cf1\insrsid11894558 sat-kaya. }{\cf1\insrsid11894558 which deals with the illusion of a man who believes
\par }\pard \ql \li216\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin216\itap0 {\cf1\insrsid11894558 that the person insofar as it consists of the body is a reality (sat).
\par }\pard \ql \li0\ri0\sb36\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 21}{\cf1\insrsid11894558 . }{\i\cf1\insrsid11894558 Dhamma-sangani, }{\cf1\insrsid11894558 1004.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 126
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl480\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 nostalgia, which are inevitable in the early phases of a life of detachment; thirdly, belief in the efficacy of s}{\f113\cf1\insrsid11894558 
imple conformity, of rites and ceremonies (s\'eelubbata-}{\i\f113\cf1\insrsid11894558 par\'e2masa);}{\i\cf1\super\insrsid11894558 22}{\i\cf1\insrsid11894558  }{\cf1\insrsid11894558 fourthly, sexual desire and all bodily pleasure and craving }{
\i\f113\cf1\insrsid11894558 (k\'e2ma }{\cf1\insrsid11894558 or raga); finally, there is ill will, aversion (patigha). If they are not neutralized, if they are strengthened through cond}{\f113\cf1\insrsid11894558 
uct dominated by "ignorance," these bonds "lead down-ward" toward the lowest and darkest forms of sams\'e2
ric existence?23 As we have said, at this stage it is a matter of limiting the power of these negative inclinations in their more external and immediate }{\cf1\insrsid11894558 
forms. Their complete annihilation occurs in more advanced stages of the ascesis, where the "five bonds" appear related to the so-called "five impurities of the spirit" (cf. p. 141).
\par }\pard \qj \fi432\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 As for the positive side of the general work of consolidation and its dev}{\f113\cf1\insrsid11894558 elop\-
ments, we have the well-known and rather stereotyped formula of the eightfold path of the Ariya (ariya atthangika magga). This deals with eight virtues, to each of which is applied the term samm\'e2, "right," a term to be understood mainly in the sense w}
{\cf1\insrsid11894558 e have already indicated, that is to say, as the attribute of one who "stands,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  who holds }{\i\cf1\insrsid11894558 himself }{\cf1\insrsid11894558 
erect, as opposed to the oblique or horizontal direction of those who "are driven." First: right vision, which consists of keeping in sight the "four truths,"}{\f113\cf1\insrsid11894558 
 of being aware both of the contingency of existence and of the way in which, by follow\-ing a particular method, it can he overcome. Second: right intention (in P\'e2
li, sammasankappo), which refers to active determination, volition, or desire, and is, theref}{\cf1\insrsid11894558 
ore, the determination of one who opposes the "flux" and who proceeds on the upward path. Third: right speech, which is inflexible sincerity, open speech, ab\-
stention from malicious words and gossip, as has already been stated. Fourth: right conduct, which
 is conduct conforming to the aforesaid precepts of not taking what is not given, of not killing intentionally, of abstinence from lust. Fifth: right life, which is }{\i\cf1\insrsid11894558 a }{\cf1\insrsid11894558 
fife supported by blameless means, is sober and avoids pampering, extrava\-gance, and luxury. Sixth: right effort, which is interpreted essentially as the "four just endeavours}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 (cf. p. 110). Seventh: right meditation, of which we shall speak later as it deals essentially with what is known as "perpetual clear consciousness}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  (cf. p. 131-32). Th}{\f113\cf1\insrsid11894558 
e term used here is samm\'e2sari. Sari literally means "memory," that is to say, continual practice of mindfulness of oneself; and of self-awareness. Eighth: right contemplation, which brings us to the "sam\'e2
dhi"section with which we shall deal later (p. 146),}{\cf1\insrsid11894558  since it is essentially concerned with the }{\i\f113\cf1\insrsid11894558 four jh\'e2na, }{\cf1\insrsid11894558 
by which the catharsis leads to the limit of conditioned consciousness.24
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \qj \fi-360\li360\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls98\pnrnot0\pndec\pnstart22\pnindent360 {\pntxta .}}
\faauto\ls98\rin0\lin360\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid, 1005 specifies thus. "It is the theory, held by ascetics and priests foreign to our doctrine, which }{\i\cf1\insrsid11894558 claims that }{\cf1\insrsid11894558 pu}{
\i\cf1\super\insrsid11894558 r}{\i\cf1\insrsid11894558 ification is }{\cf1\insrsid11894558 achieved }{\i\cf1\insrsid11894558 by }{\cf1\insrsid11894558 precepts }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 conduct, }{\i\cf1\insrsid11894558 
or by rites, or }{\cf1\insrsid11894558 by }{\i\cf1\insrsid11894558 precepts of conduct }{\cf1\insrsid11894558 and rites."
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 23.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls98\pnrnot0\pndec\pnstart22\pnindent360 {\pntxta .}}\faauto\ls98\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ma}{\cf1\sub\insrsid11894558 j}{\cf1\insrsid11894558 jh., 64.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \qj \li0\ri0\sa72\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls98\pnrnot0\pndec\pnstart22\pnindent360 {\pntxta .}}\faauto\ls98\rin0\lin0\itap0\pararsid11894558 {
\f113\cf1\insrsid11894558 Cf.. e g. D\'eegha, 22.21.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 127
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 t can be seen that this formula serves as a schematic representation. Returning to s\'eela, we sec that it aims at further c
onsolidation: it eliminates much material that might rekindle and reestablish the sams\'e2ric flame. The "virtues" of }{\i\f113\cf1\insrsid11894558 s\'eela }{\cf1\insrsid11894558 
are said to be "praised by the Ariya, inflexible, integral, immaculate, unsullied, conferring lib\-erty, appreciated by the intelligent; virtues that are inaccessible [by craving and delusion. that lead to concentration of the mind."}{
\cf1\super\insrsid11894558 25}{\f113\cf1\insrsid11894558  The fixed formula that, in the canonical texts, accompanies the exposition of s\'eela is: "With the accomplishment of these noble precepts of virtue [the asceti}{\cf1\insrsid11894558 
c] feels an intimate, immaculate joy." When this feeling arises it must be mastered, fixed and established, as it is a precious foundation for further progress. This is naturally not possible without a precise effort. But, in this respect. Buddhism has fu
rther instruments of defense by prevention.
\par The texts speak, for example, of the conditions for achieving power over the body and over the mind. The principle is that pleasant feeling that arises in the body binds the mind through the impotence of the body;
 painful feeling, however, hinds the mind through the impotence. of the mind itself. Experiencing a pleasant feeling. "the ignorant common man craves for pleasure, falls a prey to craving for plea\-
sure"-and it is here that one must intervene and bar the wa
y leading from the body, not in the sense of excluding the pleasant feeling, but of preventing it from binding one and carrying one away. Thus the impotence of the body is remedied. When painful feeling arises, such a man }{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558 becomes sad and overwhelmed, he l
aments and falls a prey to despair." Here one must act directly on the mind, for it is now the mind that shows itself to be impotent. In this way one begins to gain power over both the body and the mind, and interior balance is strengthened.
\par This form of e
ffort . is more successful when aided by the necessary discipline. A particular experience may provoke pleasant feeling, unpleasant feeling, or feeling that is neither unpleasant nor pleasant. This is how one must then train oneself: "Let me, during what 
is unpleasant, remain with a pleasant perception," or: "Let me, during what is pleasant, remain with an unpleasant perception," or lastly: "Pleasant and unpleasant, avoiding the one and the other, let me remain indifferent, collected, present to myself."}
{\cf1\super\insrsid11894558 26 }{\cf1\insrsid11894558 
A variation of the same discipline concerns the repugnant and the attractive. From time to time one should consider the attractive as repugnant. in order to lessen desire or inclination (for places, foods, person, etc.); and the repug\-
nant as attractive (i
n order to allay feelings of repulsion, irritation, or intolerance); and what is neither repugnant nor attractive as either repugnant or attractive; and, finally, one should be able to maintain a balanced, watchful mind, aware of oneself above states of e
ither kind." Any real progress in such disciplines naturally depends
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 25.\tab}}\pard \qj \li0\ri0\sb180\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls99\pnrnot0\pndec\pnstart25\pnindent360 {\pntxta .}}
\faauto\ls99\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Angutt., 3.70; }{\i\cf1\insrsid11894558 Samyutt.. }{\cf1\insrsid11894558 40.10.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 26.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls99\pnrnot0\pndec\pnstart25\pnindent360 {\pntxta .}}\faauto\ls99\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 36.152.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 27.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls99\pnrnot0\pndec\pnstart25\pnindent360 {\pntxta .}}\faauto\ls99\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Samyutt., }{\i\cf1\insrsid11894558 54.8.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 128
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 upon all aspects as a whole and, above all, upon exercises aiming directly at nonidentification, which we shall now consider.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In a commentary on the }{\i\f113\cf1\insrsid11894558 Anguttara-nik\'e2ya28 }{\cf1\insrsid11894558 
we read: "When confidence is tied to vision and vision to confidence, when the will is joined to concentration and con\-centration to the will, the balance of the forces can be considered as achieved. Self-a}{\f113\cf1\insrsid11894558 
wareness [sari] is, however, essential always. It must always be energetically cul\-tivated." The discipline called satipatth\'e2na aims at this in particular.
\par }\pard \qc \li0\ri0\sb8820\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 28. Angutt., 6.55. Also on p. 86 of the edition of Die Reden des Buddhas by Ny\'e2naliloka (Munich, 192}{\cf1\insrsid11894558 2-23).
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 129
\par }\pard \qc \li0\ri0\sl1812\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 11\line Sidereal Awareness: The Wounds Close
\par }\pard \qj \li0\ri72\sb576\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 The term }{\i\f113\cf1\insrsid11894558 satipatth\'e2na }{\cf1\insrsid11894558 
is made up of the word sari, which we have already explained as memory, or self-awareness, and }{\i\cf1\insrsid11894558 pattana, }{\cf1\insrsid11894558 which means "to construct," "set up," "establish." In English this term is norm
ally translated by "setting-up of mindful\-ness" (Rhys Davids), and in German by }{\i\cf1\insrsid11894558 Pfeiler der Geistesklarheit }{\cf1\insrsid11894558 -whence the expression used by de Lorenzo: }{\i\cf1\insrsid11894558 pilastri del sapere }{
\cf1\insrsid11894558 (pillars of knowledge-in the sense of self-knowledge). The whole formula of the text is: }{\i\cf1\insrsid11894558 parimukham satim }{\f106\cf1\insrsid11894558 upa\'fe\'fe
hapeti,1 which could he rendered thus: "to place the memory of oneself before oneself." The aim of the discipline with which we shall now deal is. in fact, to begin to disengage the central principle of one's own being by means of an objective and det}{
\cf1\insrsid11894558 ached consideration, both of what makes up one}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
s own personality and also of the general content of one's own experience. The very fact of standing apart from all this, as if it were something external or foreign, purifies and stimulates the con\-sciousness
, brings one back to oneself and further develops impassive calm. In this sense the four principal groups of objects that are considered in this discipline serve as so many supports for "knowledge"; they represent something solid for a reaction leading to
 an unfettering of oneself, to a return to oneself. The four groups of the }{\i\f113\cf1\insrsid11894558 satipatth\'e2na }{\cf1\insrsid11894558 refer to the body }{\i\f113\cf1\insrsid11894558 (k\'e2ya), }{\cf1\insrsid11894558 to the emotions or feelings }
{\i\cf1\insrsid11894558 (vedana), }{\f113\cf1\insrsid11894558 to the mind (cilia), and lastly to the dhamm\'e2, a general term that here includes phenomena and states bro}{\cf1\insrsid11894558 
ught about by the ascetic discipline itself in its higher stages.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 1. }{\i\cf1\insrsid11894558 Contemplation of the body. }{\cf1\insrsid11894558 
To quote the canonical formula, the ascetic, after overcoming the cares and desires of the world, devotes himself in the first place "with a mind clear and fully conscious}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 to contemplation of the body. This procedure is carried out in various stages.
\par }\pard \qj \li360\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 (a) To begin with, the ascetic practices conscious breathing or self-awareness
\par }\pard \ql \li0\ri0\sb144\sa36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 1. Di}{\i\cf1\insrsid11894558 gha. }{\cf1\insrsid11894558 22.2.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 130
\par }\pard \ql \li1800\ri0\sl360\slmult1\pagebb\nowidctlpar\tx0\tx3060\faauto\rin0\lin1800\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\f113\cf1\insrsid11894558 while breathing (\'e2n\'e2p\'e2na-sati); this is said to be one of the m}{\cf1\insrsid11894558 
ost rapid methods of attaining unshakable calm.' The ascetic must choose a quiet and secluded place and there practice consciousness of breathing in and out. He breathes in deeply and knows: "I am breathing in deeply,}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558  he breathes out deeply and knows: "I 
am breathing out deeply"; he does the same with short breaths. He then practices thus: "I wish to breathe in feeling the whole body," "I wish to breathe out feeling the whole body," "I wish to breathe in calming this bodily combination.}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 " I wish to breathe
 out calming this bodily combination." And so on. A simile that shows what a perfect awareness is required in this exercise states: just as an expert and careful turner, when turning quickly, knows; "I am turning quickly," and. when turning slowly, knows:
 "1 am turning slowly,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 3
\par }\pard \qj \fi288\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
Exercises of this kind are particularly important since, according to the lndo-Aryan teaching, breathing is connected with the subtle force of life-pi-aria-that forms a substratum to all the psychophysical functions of a man. The wh
ole organism is animated}{\f113\cf1\insrsid11894558  and pervaded by subtle currents----n\'e2d\'ee (a term usually translated rather primitively by "winds")-whose source is located in }{\i\f113\cf1\insrsid11894558 pr\'e2na }{\cf1\insrsid11894558 
and in the breath. Thus an Upanisad says: "As the spokes of a wheel rest on the nave, so all [In the organism) rests on the }{\i\f113\cf1\insrsid11894558 pr\'e2na."4 }{\f113\cf1\insrsid11894558 
These teachings derive from knowledge of the breath that is not understood by modem man and that he can only revive through a special effort. When, however, the breath or respiration comes to be felt as pr\'e2na, it can then be made to serve as a "wa}{
\cf1\insrsid11894558 
y through": when the breath has been made conscious, when clear consciousness has been grafted onto the breathing, one is able to discover the "life of one's own life" and to control the organism and the mind in many ways that are quite impossible for the
 }{\f113\cf1\insrsid11894558 
ordinary consciousness and will. Furthermore, by taking the rhythm of the breath as a "vehicle," it is possible to render certain states of consciousness "corporeal" and "organic," to make them, that is to say, act upon the life-forces of the sams\'e2
ric entity in such a way as on the one hand to stabilize and consolidate them, and on the other to modify the sams\'e2
ric stuff accordingly. Further developments of the discipline of breathing are dealt with by Buddhism. From purely bodily mastery, we pass to psychic}{\cf1\insrsid11894558 
 mastery, and formulae like these are used: "I wish to breathe in feeling joy, I wish to breathe out feeling joy"; "I wish to breathe in feeling the mind, l wish to breathe out feeling the mind"; "I wish to breathe in glad\-
dening the mind, I wish to breathe out gladdening the mind}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
; "I wish to breathe in concentrating the mind, I wish to breathe out concentrating the mind": and the same for relaxing. Finally, conscious breathing is practiced with other contemplations and states; it confers a rhythm on them 
and is itself a channel through which they become
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 2.\tab}}\pard \ql \li144\ri0\sb216\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls100\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}
\faauto\ls100\rin0\lin144\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt., 5.96.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \ql \li144\ri4608\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls100\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}\faauto\ls100\rin4608\lin144\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Digha. 22.2. \line }{\cf1\insrsid11894558 4. }{\i\f113\cf1\insrsid11894558 Ch\'e2ndogya }{\cf1\insrsid11894558 Upanisad, 7.15.1.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 131
\par }\pard \qc \li0\ri0\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 united with the subtle counterpart of the human make-up. t is said that when the breathing is thus watched and practiced, "even the last bre
aths cease mindfully, not unmindfully."5 In the Upanisad it had already been said: "Truly these beings arrive in the wake of the breath, depart in the wake of the breath."6
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 At this stage, however, the aim of the practice is only contemplative. t is a matte
r of making the breath unautomatic at certain moments, of making it conscious, of placing oneself before one's breathing and one's breathing before oneself, by experiencing the breath essentially as prana, as the life-force of the body.
\par (b) In the second place, we have contemplation of the body and of all its parts, with the coolness and the precision of a surgeon at an autopsy. The canonical for\-
mula is: "Behold, this body bears a scalp of hair, it has body-hair, nails, teeth, skin, flesh, tendons, bones, marrow, kidneys, heart, liver, diaphragm, spleen, lungs, stom\-
ach, intestines, membranes, feces, bile, phlegm, pus. blood, sweat, lymph, tears, grease, saliva, mucus, articular fluid, urine." And the Following simile is given in order to show how to perfor
m the operation: as though a man with good eyesight having a sack full of mixed grain might untie the sack and carefully examining the contents might say: "This is rice, these are beans, this is sesamum." Naturally, the best thing that can be done by anyo
ne wishing to follow these disciplines is to go to a morgue or to be present at an autopsy: he will thus obtain particular vivid and effec\-
tive images as a basis for such meditations. The purpose is always the same: to disidentify oneself, to create a gap: "This am I, this is my body, it is made thus and thus, composed of these parts, of these elements.}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558 ' There are some texts that pre-scribe, as an additional fortifying exercise, contemplation of the various diseases to which the body is exposed.'
\par (c) For th
e third exercise, the body is considered to be a function of the four "great elements" that are present in it. Whether he is moving or still, the ascetic tnust consider the body that he bears as a function of these elements: "This body consists of the ear
t}{\f113\cf1\insrsid11894558 
h element, of the water element, of the fire element, of the air elements." This kind of meditation had a somewhat different significance for ancient man from what it may have today. Ancient man, in fact. regarded the "great element," mah\'e2
bhuta, not merely}{\cf1\insrsid11894558  as "states of material," but rather as manifestations of cos\-
mic forces such as the elements that were taught by the ancient and medieval West-ern traditions. In any case, the aim of the meditation is to comprehend the body as a function of the impersonal forces of the world that follow their laws with complete

\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li72\ri0\sb36\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls101\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}\faauto\ls101\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh., 62: }{\cf1\insrsid11894558 118: Angutt., 10.60.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls101\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}\faauto\ls101\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 Chandogya Upanisad, 7.15.1.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls101\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}\faauto\ls101\rin0\lin72\itap0\pararsid11894558 
{\f113\cf1\insrsid11894558 D\'eegha, 22,5.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls101\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}\faauto\ls101\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 Angutt., 10.60.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 9.\tab}}\pard \ql \li72\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls101\pnrnot0\pndec\pnstart5\pnindent360 {\pntxta .}}\faauto\ls101\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Digha. 22.6.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 132
\par }\pard \qc \li0\ri0\sb108\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 indifference to our person. ha the second place, we have to understand that these "great
 elements" also are subject to the laws of change and dissolution. Thus some texts advocate the practice of calling vividly to mind the periods both of power and of decline and dissolution of the cosmic manifestations of the four elements, so that we come
 to this conclusion: if change and cessation befall even these powers of the world, why should they not also befall this body, "less than eight spans high, pro\-duced by thirst for existence"? Are "I," "mine," or "I am}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558  its real attributes? In actual fact, "
It has nothing."10 According to a simile for this third operation: in recognizing in the body this or that element one must proceed in the same manner as a man who, butchering a cow, separates the various parts and considers them well, takes them to the m
a
rket and then sits down-that is to say, one must return to oneself, one must finally become aware of oneself. By arousing the knowledge that the organism, though still alive and "ours," follows the objective and elementary laws of the great elementary for
ces, quite independent of the world of the "I"; by awakening this sense, the body once again provides the basis for a reaction, for a detached and free realization of the extrasamsaric factor in man.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\f113\cf1\insrsid11894558 (d) Maran\'e2nussati, contemplatio mortis. Here one has to i}{\cf1\insrsid11894558 
magine a corpse in all the phases of its decomposition: stiff, then swollen up and rotting. then stripped of flesh with only the tendons left, then without either flesh or tendons, then as scat\-
tered bone, as bones heaped up and mixed with others, and fina
lly as bones rotting away and as bones crumbled to dust. With this, one has to comprehend: "My body, too, has a like nature, so will it become, it cannot avoid coming this fate,"11 These similes should awaken particularly vivid feelings without, however, 
arousing Ham\-let-like reflections nor those of the Semitic minstrel with }{\i\cf1\insrsid11894558 his vanitas }{\cf1\insrsid11894558 
vanitatum. The decay of the body, in all its crudity, is here considered as helpful to progress because, rather than depress the mind, it should awaken a detached conscious}{\f113\cf1\insrsid11894558 
ness capable of imagining with perfect calm and dispassion the fate of one's own body after death. It is, once again, a matter of consolidating the sidereal, extrasams\'e2
ric element. Should these meditations result in a feeling of pessimistic depression, of }{\cf1\insrsid11894558 
desolation, of Leopardian shipwreck, then they have been quite wrongly carried out. They are performed correctly when they result in a state of mind where one can consider a disaster overtaking one's body, and even physical death itself, as though another
'
s body were concerned. This state may even transform itself into a force capable, in certain circumstances, of acting positively on the organism. Thus the texts speak of a sick ascetic who recovered his strength and overcame his disease at the moment of u
nderstanding and apprehending the teaching about the perfect meditation on the
\par }\pard \ql \li0\ri5256\sb396\sl192\slmult0\nowidctlpar\tx0\faauto\rin5256\lin0\itap0 {\cf1\insrsid11894558 10. }{\i\cf1\insrsid11894558 Cf. Majjh.. 28; }{\cf1\insrsid11894558 140. 11 . Di}{\i\cf1\insrsid11894558 gha, 22.7 10.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 133
\par }\pard \qc \li0\ri0\sl480\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sb180\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 holy.'' It is said: "If the body is ill, the mind shall not he ill-thus have you to train yourselves. The Ariya are not obsesse
d by the idea: `I am materiality, materiality is mine, materiality is my self.' and for this reason they do not change when the mate\-rial body changes and grows old" or when the same fate overtakes the otherconstitu\-ents that make up the personality*

\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 This is the fourfold form of the Buddhist contemplation of the body, which con\-
stitutes the first support. Its importance in regard to the goal, which we have already discussed, is confirmed by the statement that this contemplation, well practiced. well exercis
ed, gives a foretaste of amata (Skt.: amrta), that is to say, of the deathless.14
\par }\pard \qj \fi288\li72\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin72\itap0 {\cf1\insrsid11894558 2. Contemplation }{\i\cf1\insrsid11894558 of the feelings. }{\cf1\insrsid11894558 After the body, the feelings }{\i\cf1\insrsid11894558 (vedana) }{
\cf1\insrsid11894558 form the basis for the sidereal awareness of oneself. The canonical formula is: "Among the feelings wi
thin, the ascetic watches over the feelings; among the feelings without, he watches over the feelings; among the feelings within and without, he watches over the feelings. He sees how the feelings arise, how the feelings pass away, how the feelings arise 
and pass away. This is feeling'-such knowledge becomes his support because it leads to wisdom, it leads to reflection."}{\cf1\super\insrsid11894558 15}{\cf1\insrsid11894558 
 Such exercises can be correlated with what is called the control of the six internal-external sensory realms, although this latter is normally included in the fourth section, namely, that concern\-ing the }{\i\cf1\insrsid11894558 dhamma. }{
\cf1\insrsid11894558 Here we are dealing with the sphere of the senses, including the mental organ. The formula is: "The ascetic understands the eye, he understands visual forms and he understands tha
t all combinations resulting from both are bonds. He knows when these combinations occur, he knows when the combination that has occurred ceases and he knows when the combination that has occurred will no longer appear in the future." The same formula is 
r
epeated for the ear and sounds, for the tongue and tastes, for the touch and contacts, for the mind and mental objects.'' To begin with we may not understand the action that is to be performed: how do we obtain this separate knowing of the sensible facult
ies and of their objects, as if we were complete strangers to both, and what is the purpose of tracing their combina\-
tions in the same spirit as a chemist follows the process of the combining of two substances? We should understand the meaning of the discip
line in this way: that we must make ourselves aware of the nature of common experience, and of how it exhausts itself in the "flux." What we have already said about a passive way of thinking is mainly true in the case of the various senses. In reality, to
 say "I see," "I taste,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  "I hear" is, in samsaric existence, rather a euphemism. Indeed there exists
\par }\pard \qj \li72\ri0\sb396\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin72\itap0 {\cf1\insrsid11894558 12. Angutt., 10.60
\par }\pard \qj \li72\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin72\itap0 {\cf1\insrsid11894558 13. }{\i\cf1\insrsid11894558 Samyutt. }{\cf1\insrsid11894558 22.1.8.
\par }\pard \ql \li72\ri3312\sl192\slmult0\nowidctlpar\tx0\faauto\rin3312\lin72\itap0 {\cf1\insrsid11894558 14. Angutt., 1.21.47; Milinadapanha. 3.36; Majjh., 119. \line 15.}{\i\cf1\insrsid11894558  }{\cf1\insrsid11894558 Majjh.10.
\par }\pard \ql \li72\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin72\itap0 {\cf1\insrsid11894558 16. }{\i\cf1\insrsid11894558 Digha, }{\cf1\insrsid11894558 22.15.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 134
\par }\pard \qc \li0\ri0\sl360\slmult1\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par here only the fact of
 vision, the fact of hearing, the fact of taste and so on, which arise from the promiscuous contact of object and subject, and which proceed from the elementary self-identification of consciousness with its experience in processes of "combustion.}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  The discipline we are discussing aims at dissociating this irrational mixture until one can truly say: }{\i\cf1\insrsid11894558 "I }{\cf1\insrsid11894558 see," "I taste," }{\i\cf1\insrsid11894558 "I }{
\cf1\insrsid11894558 hear," }{\i\cf1\insrsid11894558 "I }{\cf1\insrsid11894558 touch," }{\i\cf1\insrsid11894558 "I }{\cf1\insrsid11894558 smell," "I think"-with the same clarity and self-awareness as one who grasps an object in his hand or lets it fall an
d who knows: "1 am grasping this object, 1 am letting it fall." When we consider the domains of the senses and of the mind itself, we must seek to cultivate a real feeling that they are actual organs that are consciously used, but always at a certain "dis
t
ance": I am here, the thing seen or felt or tasted is there, and the result is the experience, and the "combination" of the two as an elementary fact or "bond," is also just as clearly before me. The texts provide a simile: "As from the contact of two pie
c
es of wood when they are rubbed together heat is born and fire springs up, and as the heat formerly produced by them ceases, becomes extinguished when they are separated": just so, must we clearly come to understand that "This feeling is arisen," "this fe
eling is extinguished." The texts add, with particular refer\-ence to the general aim of these contemplations: "There remains only passiveness which is pure, clear, ductile, flexible, resplendent."17 As an example of this contem\-
plation, on an everyday level
, let us take the case of a meal: the mouthful is put into the mouth, it is consciously circulated in the mouth so that none remains unmasticated and so that none remains in the mouth when it is swallowed; when it has been swal\-
lowed, the next mouthful is taken; "the ascetic feels the taste whilst he takes the food, but he does not derive pleasure from }{\i\cf1\insrsid11894558 it":1}{\i\cf1\super\insrsid11894558 8 }{\cf1\insrsid11894558 
one must taste with awareness and yet remain detached. A considerable inward effort is necessary to extend this kind of control beyond occasional mome
nts of practice: it is, in fact. a case, not only of substituting one habit for another, but of coming to grips with the blind force of iden\-tification that acts in the former habit. The natural development of this contempla\-
tion is what is known as the "watch over the senses" or the "curing of the wounds" of which we shall say more below (p. 139).
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 3. Contemplation of the mind. }{\cf1\insrsid11894558 The term }{\i\cf1\insrsid11894558 vedana }{\cf1\insrsid11894558 
can mean not only feeling, but also emotion or sentiment, and we can pass naturally from the sphere of the second contemplation to that of the third, which aims at awakening "knowledge" in the pres\-
ence of all states and changes of one's mind. The canonical formula is: "An ascetic knows the craving mind as craving and the non-craving mind as non-craving; the hate\-ful mind as hateful and the non-hateful mind as non-hateful: the deluded mind as de\-
luded and the undeluded mind as undeluded; the concentrated mind as concentrated
\par }\pard \ql \li0\ri5688\sb396\sl192\slmult0\nowidctlpar\tx0\tx648\faauto\rin5688\lin0\itap0 {\cf1\insrsid11894558 17. }{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 140.\line  18.\tab Ibid., 91.
\par }\pard \qc \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 135
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 and the distracted mind as distracted; the upward-tending
 mind as upward tending and the mind of low feeling as of low feeling; the noble mind as noble and the common mind as common; the tranquil mind as tranquil and the anxious mind as anxious-he knows the liberated mind as liberated and the hound mind as boun
d."1}{\cf1\super\insrsid11894558 9}{\cf1\insrsid11894558  This means that, in the first place, one must cultivate an attitude of absolute. inflexible sincerity and objectivity with regard to one}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
s interior, psychological, and emotive life. In the second place, we are again concerned with the energy that is a
roused by the disidentifying "insight." The sign that progress has been achieved on this road is one's ability to regard one's own emotions, feelings, states of mind, and passions as if they were another's-as though, naturally, they were taking place in s
o
meone about whom one were quite indifferent and who served merely as an object of observation. Once again, the aim is an active form of depersonalization. A text reads: "As the clouds arise, pass, become transformed and dissolve in the open sky, so also i
s it with the passions in the mind of the wise man." n its liberty and intangibility, the mind of the wise man is thus; likened to the sky. As its clarity is unaltered by the changing vicissi\-
tudes of the clouds, so his mind is unchanged by the passions and emotions that form, transform, and pass away there according to their laws. As the }{\i\f113\cf1\insrsid11894558 Bhagavadgit\'e2}{\cf1\super\insrsid11894558 20}{\i\cf1\insrsid11894558  }{
\cf1\insrsid11894558 speaks of one who "does not desire desire, into whom, instead, all desires flow as the waters flow into the sea which, [continually] refilled, [yet] remains unchanged," so in Bud\-
dhism the idea] state is likened to the "depths of the ocean, where no waves arise, but where calm reigns."}{\cf1\super\insrsid11894558 21}{\cf1\insrsid11894558 
 We shall find other cosmic and elemental images of liberty and intangibility when we discuss (he "irradiant contemplations." Here, this serves but as a signpost to point out the way of contemplation.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 4. Contemplation }{\i\cf1\insrsid11894558 of the dhamma. }{\f113\cf1\insrsid11894558 The term dharmm\'e2
 has a wide meaning, as we have said, and this section includes contemplation not only of phenomena and states of consciousness of various kinds, but also of the ascetic processes themselves. Thus it is said that awareness is to be practice}{
\cf1\insrsid11894558 d in regard to the "five hindrances,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  that is to say: craving. aversion, slothful laziness, pride and impatience, doubtful uncertainty.}{\cf1\super\insrsid11894558 22}{
\cf1\insrsid11894558  And it must he practical as well in regard to the estimation of their absence, or of their development, or of their di
sappearance at the moment of intervention by the dissolving action of which we shall treat below. The same awareness is practiced in order to observe the manifestation and the cessation of attachment in each of the five groups of personality in turn-we ar
e dealing, in other words, with variations of the contemplation of states of the mind. Further disciplines take as their object higher states of ascetic consciousness, such as the "seven spiritual awakenings}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558  or
\par }\pard \ql \li0\ri0\sb252\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 19. }{\i\f113\cf1\insrsid11894558 D\'eegha, }{\cf1\insrsid11894558 22.12.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 20.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls102\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}
\faauto\ls102\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Bhagavadgita. 2.70.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls102\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}
\faauto\ls102\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Suttanipata. }{\cf1\insrsid11894558 4.14.6.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls102\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}\faauto\ls102\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Digha. }{\cf1\insrsid11894558 22.13.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 136
\par }\pard \qc \li0\ri72\sb72\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\i\cf1\insrsid11894558 bojjhanga,23 }{\cf1\insrsid11894558 
and the direct supermundane apprehension of the "four truths."24 In this further region recurs the necessity for maintaining a perfect, detached state of consciousness even in the development of the higher asc
esis, as well as the necessity for avoiding identification even with supersensible experiences and for emphasizing at all times the absolute sidereal and extrasamsaric element in such experiences. Loss of control and "agitations" must never take place, a 
calm and steady li}{\cf1\super\insrsid11894558 g}{\cf1\insrsid11894558 
ht must shine on every experience and on every action. At the very limit of the supreme realization, the pure and detached element of consciousness--sati-must constitute, in a manner of speaking, a higher "dimension" than the content of a
ny ordinary experience.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\f113\cf1\insrsid11894558 This is the fourfold form of satipatth\'e2
na. As we have said, what is realized in individual exercises should be developed into the form of a habitus of clear con\-sciousness maintained at all moments of daily life. This, in fact, is considered in the texts a}{\cf1\insrsid11894558 
s a development of the first contemplation, and is expressed in this for\-mula: "The ascetic knows when he is walking, `I am walking,' he knows when he is standing, am standing,}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 
 he knows when he is in this or that position that he is in this or that position." In a word, he ends by literally hearing his own body. In a commen\-
tary on the texts. in this connection, the characteristic question is asked: "Who is walking?" The answer being: "It is not the "I" that is walking": "Whose walking is it?" "t is not of}{\f113\cf1\insrsid11894558 
 an `I'"; "Who determines the walking?" "An act of the mind, trans\-mitted and assumed by the breath (pr\'e2na) which pervades the body and moves it.
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 The texts further specify: the ascetic is clearly conscious in coming and in going, in looking and in detachin
g his gaze, in bending and in raising himself, in wearing his robe, in eating and in drinking, in masticating and tasting, in defecating and urinat\-
ing, in walking and standing and sitting, in falling asleep and waking, in speaking and in keeping silent."2
6 As in a mirror, he "looks at himself again and again before performing an action; he looks at himself again and again before saying a word; he looks at himself again and again before harboring a thought."" t can easily be seen that by following such a p
a
th a man naturally transforms himself into a kind of living statue made up of awareness, into a figure pervaded by composedness, decorum, and dignity, a figure that inevitably calls to mind not only the whole style of the ancient Aryan aristocracy but als
o that made famous by the ancient Roman tradition in the original type of the senator, the pater laminas, and the maiores nostri. In reality, there is a natural relationship between these effects of the discipline of
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 23.\tab}}\pard \ql \li72\ri0\sb360\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls103\pnrnot0\pndec\pnstart23\pnindent360 {\pntxta .}}
\faauto\ls103\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 22.16.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls103\pnrnot0\pndec\pnstart23\pnindent360 {\pntxta .}}
\faauto\ls103\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 22.17.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 25.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls103\pnrnot0\pndec\pnstart23\pnindent360 {\pntxta .}}
\faauto\ls103\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 On Digha (W. }{\cf1\insrsid11894558 357).
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 26.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls103\pnrnot0\pndec\pnstart23\pnindent360 {\pntxta .}}
\faauto\ls103\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Digha. }{\cf1\insrsid11894558 22.3-4.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 27.\tab}}\pard \ql \li72\ri0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls103\pnrnot0\pndec\pnstart23\pnindent360 {\pntxta .}}\faauto\ls103\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh.. }{\cf1\insrsid11894558 61.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 137
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 self-awareness and the traits that, together with the }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
thirty-two signs of the superior man," tradition has bestowed on the enlightened Ariya in the following terms: "As an Accomplished One speaks, so does he act and
 as he acts so does he spear";28 he goes neither too fast nor too slowly; the lower part of his body, while he walks, neither swings nor moves through the effort of the body. In seeing, he looks in one d}{\cf1\super\insrsid11894558 i}{
\cf1\insrsid11894558 rection: straight ahead, not upwards nor downwards, 
nor does he walk glancing here and there. He always sits composedly, not lolling his body, nor making useless movements with his hands, nor crossing his legs, nor resting his chin on his hand. He remains calm, "girded with isolation."}{
\cf1\super\insrsid11894558 29}{\cf1\insrsid11894558  Calm, sidereal self
-awareness cannot help but result in styliization since it acts on the irrational, oblique, and hidden part of the human being, rather in the way that the calm and severe glance of the schoolmaster is enough to quell the prankishness of the pupil who thoug
h
t himself unobserved. So we can say that the substitution of energies that is the essential aim of the whole ascesis of the Ariya has already begun to have its effect externally. Whereas, be-fore, every movement and every action of the individual was moti
v}{\f113\cf1\insrsid11894558 ated by an irra\-tional vital force or sams\'e2ric element, now this element is replaced by pure aware\-
ness, which cannot but bring about-as we have said-an increase of simplicity, composedness, and dignity in the manner and the outward appearance of one who s}{\cf1\insrsid11894558 
eriously follows this path. One might even discern a certain aspect of racial cathar\-
sis, too, in these disciplines, since, as we have just said, these elements of a style of life existed naturally, aborigine, among people of a higher racial type, whose char\-
acteristics various factors, above all crossbreeding, have successively altered and encroached upon}{\cf1\super\insrsid11894558 .30}{\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Let us see where we have arrived in our exposition. When defenses against the most immediate forms of mental disturbance have been raised, the assimil
ation of the principles of "right conduct" arouses in the mind an "intimate, unalloyed joy" joined with the stability and sureness of one who feels himself in a state of "justice.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 For which we are given the simile of a lawfully crowned king who knows that
 his enemies are routed and that there is no threat of any kind to his sovereignty.31 We have also acquired the strengthened "neutrality" or "sidereality" of the mind that, thanks to the fourfold contemplation, has further freed itself and is now at the c
enter of all its experience, both internal and external. At this point we undertake the really cathartic action whose aim is to neutralize, by degrees, any possibility of "combus\-
tion" and of self-abandonment to the multiple variety of "contacts." Contacts wound;
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 28.\tab}}\pard \ql \li0\ri0\sb360\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls104\pnrnot0\pndec\pnstart28\pnindent360 {\pntxta .}}
\faauto\ls104\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Angutt., 4.125.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 29.\tab}}\pard \ql \fi-288\li288\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls104\pnrnot0\pndec\pnstart28\pnindent360 {\pntxta .}}
\faauto\ls104\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 Majjh., 140. It is said of the assembly of the fathers of the order: "it does not gossip, }{\i\cf1\insrsid11894558 it }{\cf1\insrsid11894558 does not speak. it consists of }{
\cf1\super\insrsid11894558 essentiality, }{\i\cf1\insrsid11894558 it }{\cf1\insrsid11894558 is the blessed scat for the world" (ibid.. 118).
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 30.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls104\pnrnot0\pndec\pnstart28\pnindent360 {\pntxta .}}
\faauto\ls104\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Cf. our Sintesi di dottrina }{\cf1\insrsid11894558 della }{\i\cf1\insrsid11894558 razza }{\cf1\insrsid11894558 (Milan. 1941).
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 31.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls104\pnrnot0\pndec\pnstart28\pnindent360 {\pntxta .}}\faauto\ls104\rin0\lin0\itap0\pararsid11894558 {
\i\f113\cf1\insrsid11894558 D\'eegha, 2.63.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 138
\par }\pard \qc \li0\ri0\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 contacts consume by exciting the fire that burns the body and the mind, which nour\-
ishes the samsaric stem and prostrates the higher principle. "The fool, struck by force, perishes; the wise man, when struck, does not tremble," he remains intact, remains unshakable, remains elusive;}{\cf1\super\insrsid11894558 32}{\cf1\insrsid11894558 
 we must become like the wise man. It is a question, then, of dealing a blow at the transcendental "desire" that lurks in the visual and other senses, in the }{\i\cf1\insrsid11894558 khandha }{\cf1\insrsid11894558 (the groups of the personality
), in the elements, and which is corruption, disease, suppuration.}{\cf1\super\insrsid11894558 33}{\cf1\insrsid11894558 
 All this must naturally take place, not on the psychological or moral plane, but on the existential and metaphysical one. The beginning of the process of alteration lies in the senses, wh
ich are likened to so many "wounds."34 They present us with forms or sounds or tastes or smells or tactile sensa\-
tions, "desired, loved, delightful, pleasant, associated with craving, alluring," whence, "in the five cords of desire, in one or other seat of
 the senses, may arise inclination of the mind" or assent.35 We have used this word to translate the term anunayo, which Woodward renders as "lurking tendency"'' and which can actually be likened to the attitude of someone who spies, who waits ready to id
entify himself, in this case, with pleasure, if there is a pleasant feeling, or with pain, if instead the feeling is painful, or with opaque indifference (with "ignorance}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
), if the feeling is neither pleasant nor painful." And here, naturally, the reference}{\f113\cf1\insrsid11894558  is also to the primordial anguish that lies at the base of sams\'e2
ric existence and that produces attachment. In this way there arise formations or combinations that attach themselves to one or other of the five groups of the personality, that is to say, to}{\cf1\insrsid11894558 
 the groups of materiality, of feeling, of perception, of the formations, of individuated consciousness. This being so, in order to "bandage the wounds" and neutralize the infection provoked by contacts, we must ensure that "the internal sight, the intern
al smelling, the internal hearing, the internal tasting, the internal touching, the internal thinking are not distracted," that is to say, that we are present in the sixfold seat of the senses in such a way that we can imme\-
diately prevent any self-relaxati
on, self-attachment, self-intoxication, any luring of ourselves by enjoyment. There will be, then, no further building of combinations, at first in the fundamental stem of the will, and then in the five stems of the personal\-
ity." This is the essence of the new work of catharsis.
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
This work is based on what is known as the "watch over the doors of the senses," for which the canonical formula is: "Upon perceiving a form with the eye, the ascetic
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 32.\tab}}\pard \ql \li72\ri0\sb504\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls105\pnrnot0\pndec\pnstart32\pnindent360 {\pntxta .}}
\faauto\ls105\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Majjh., 82; ct. ltivurtaka, 28; Angara., 6 55.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 33.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls105\pnrnot0\pndec\pnstart32\pnindent360 {\pntxta .}}
\faauto\ls105\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Samyutt.. 27.1-I0; }{\i\cf1\insrsid11894558 35.90.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 34.\tab}}\pard \ql \li72\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls105\pnrnot0\pndec\pnstart32\pnindent360 {\pntxta .}}\faauto\ls105\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh.. 33; }{\cf1\insrsid11894558 105.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 35.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls105\pnrnot0\pndec\pnstart32\pnindent360 {\pntxta .}}
\faauto\ls105\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid.. 122.
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 36. [ln English in the original.-Trans.]
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 37.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls106\pnrnot0\pndec\pnstart37\pnindent360 {\pntxta .}}
\faauto\ls106\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Samyutt., 36.3.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 38.\tab}}\pard \ql \li72\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls106\pnrnot0\pndec\pnstart37\pnindent360 {\pntxta .}}\faauto\ls106\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh., 28; 1}{\cf1\insrsid11894558 49.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 139
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 conceives no inclination, no interest. Since craving and aversion and damaging and harmful thoughts soon overcome the man who lives with t
he eye unguarded, he remains vigilant, he guards the eye, he remains vigilant over the eye." Upon hearing a sound with the ear, upon smelling an odor with the nose, upon tasting a flavor with the tongue, upon touching a contact with the body, upon represe
n
ting to himself a mental state with the mind, he conceives no inclination, he conceives no interest. Since craving and aversion and damaging and harmful thoughts soon overcome the man who lives with his mind unguarded, he remains vigilant, he guards the m
ind, he remains vigilant over the mind."}{\cf1\super\insrsid11894558 39}{\cf1\insrsid11894558 
 To fail in this vigilance at some point is to suffer the fate of the tortoise: when the tortoise unthinkingly put out one of its limbs a jackal seized it by that limb and carried it off to its ruin.4}{\cf1\super\insrsid11894558 0}{\cf1\insrsid11894558 
 In this matter then, we have to come to grips with the samsaric entity with which we are associated and that consti\-
tutes our double, composed of thirst. A continually tightening circle closes round it. It is effectively likened to an enemy who, knowing that he cannot 
openly defeat his adversary, gets himself employed by him as a servant and gains his confidence so that he may then defeat him by treachery: this-it is said-is the part that the illusory "I," created by identification, plays in us until the time of initia
tion into the doctrine of the Ariya.}{\cf1\super\insrsid11894558 41}{\cf1\insrsid11894558 
 That the discipline of the watch over the senses or binding the wounds leads to a higher liberation is shown by the simile of the man who has at a crossroads a thoroughbred team and can guide them wherever he pleases.4
2 The man who does not know or who forgets this practice is dominated by forms, sounds, smells, tastes, contacts, and thoughts, instead of being their master.43
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In another way this discipline can also he summed up by the word silentium: "to gird oneself wi
th silence," silence in the technical and initiatory sense, in the sense of the Eleusinian }{\i\f109\cf1\insrsid11894558 \'f3\'e9\'f9\'f0\'de, }{\cf1\insrsid11894558 
Impressions are arrested at the periphery, at the limit of the senses. Between them and the "1" there is now a distance, a zone of "silence." We thus become e
ndowed with that form of silence that consists of not pronouncing either the exterior word or the interior word, and this in turn implies not hearing, not seeing, not imagining. This theme has also been expressed in a popular form. It is, in fact, the dee
per, hidden significance of the well-known statu\-
ette of the three sacred monkeys of Benares, one with the ears closed, one with the mouth closed, and one with the eyes closed: speak not, hear not, see not. And we may here also recall the curious hermetical
 formula: "Who has cars, let him open them tin the sense of a close watch on every impression], who has a mouth, let him
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 39.\tab}}\pard \ql \li0\ri0\sb360\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls107\pnrnot0\pndec\pnstart39\pnindent360 {\pntxta .}}\faauto\ls107\rin0\lin0\itap0\pararsid11894558 {
\f113\cf1\insrsid11894558 D\'eegha. }{\i\cf1\insrsid11894558 2,64.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 40.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls107\pnrnot0\pndec\pnstart39\pnindent360 {\pntxta .}}\faauto\ls107\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Samyutt., }{\cf1\insrsid11894558 35.190; }{\i\cf1\insrsid11894558 cf. 202.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 41.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls107\pnrnot0\pndec\pnstart39\pnindent360 {\pntxta .}}\faauto\ls107\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid., 22.85.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 42.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls107\pnrnot0\pndec\pnstart39\pnindent360 {\pntxta .}}\faauto\ls107\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid. 35.198.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 43.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls107\pnrnot0\pndec\pnstart39\pnindent360 {\pntxta .}}\faauto\ls107\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 [hid., 35.202,
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 140
\par }\pard \qc \li0\ri0\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qc \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 keep it shut [in the sense of the aforesaid silence, of calm. intangible 'neutrality']."
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 It is thus that the conditions for further liberation and then for awakening the extrasams\'e2
ric principle are consolidated. We shall see that development in this sense is directly continued in the four jh\'e2nas.
\par }{\cf1\insrsid11894558 As t
he natural counterpart of the watch on the doors of the senses, a world of disintoxication is carried out within the zone that is now isolated, in order to eliminate or reduce those internal smoldering embers of agitation and self-identification that may 
be made to burst into life by external contacts. This is what is known as the removal of the five }{\i\f113\cf1\insrsid11894558 n\'eevarana, }{\cf1\insrsid11894558 a term that means a "dross,}{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558 
 a "hindrance," or an "impediment." The five n\'eevarana are: desire }{\i\f113\cf1\insrsid11894558 (k\'e2macchanda); }{\cf1\insrsid11894558 hate or anger }{\i\f113\cf1\insrsid11894558 (vy\'e2p\'e2da); }{\cf1\insrsid11894558 slothful idle\-ness }{
\i\f113\cf1\insrsid11894558 (th\'eena-middha); }{\cf1\insrsid11894558 pride and impatience (uddhacca- }{\i\cf1\insrsid11894558 kukkucca); }{\cf1\insrsid11894558 doubtful uncertainty }{\i\f113\cf1\insrsid11894558 (vicikicch\'e2).}{\i\cf1\insrsid11894558  }
{\cf1\insrsid11894558 
The action of these five hindrances is clearly indicated by the following similes: it is like trying to look at one's reflection in water wherein all kinds of colors are mixed (desire), or in boiling water (hate and anger), or in water full of mud and mos
s (slothful idleness), or in water agitated by the wind (pride and impatience), or finally, in dark and murky water (doubt).' Removal is effected by direct action of the mind on the mind, together with accurate and calm self-examination. The discipline is
 
described in the texts in the following manner. The ascetic finds a solitary place and begins to meditate. A well-known yoga position is counseled: sit with legs crossed and body straight upright. This traditional Indo-Aryan position is, however, only sui
table if one is so accustomed to it that it is quite natural and requires no special effort and does not produce fatigue. In general, the position recommended for this, as for other con\-
templations, must be one of equilibrium, which does not have to be chan
ged; it must have a kind of symbolical meaning of self-awareness and it must not demand efforts that would distract the mind. This is the formula for the meditation: "The ascetic has given up worldly craving and now rests with his mind free from craving, 
h
e purifies his mind of craving. He has given up hate and now rests with his mind free from hate, he purifies his mind of hate. He has given up inertia and accidie; lover of the light, clearly conscious, he purifies his mind of inertia and accidie. He has 
given up pride and rest\-
lessness, with his mind inwardly tranquil he purifies his mind of pride and restlessness. He has given up wavering, he has crossed over from doubtful uncertainty; he has no doubts about what is bene-ficial, he purifies his mind of wavering."}{
\cf1\super\insrsid11894558 45}{\f113\cf1\insrsid11894558  It is fundamen\-tally a more advanced development of the states already induced by s\'eela or "right con-duct." The aim here is obviously to bring us to a deeper zone by means of the strength\-
ened power of internal vision that we have gained through}{\cf1\insrsid11894558  the preceding disciplines. It is a matter of attacking, to some degree, the sankhara, that is to say, the innate and
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 44.\tab}}\pard \ql \li0\ri0\sb432\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls108\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}
\faauto\ls108\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Angutt., 5.193.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 45.\tab}}\pard \ql \li0\ri0\sb36\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls108\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}\faauto\ls108\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Digha, 2.68-74: Angutt., 1.2.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 141
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par congenital tendencies that come. in part, from the extra-individual heredity that we have assumed.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
Here, too, the purity achieved at certain moments comes to be developed until it has almost attained a state of permanency. This is how we must understand what is known as the "threefold watch": "by day, walking and sitting, turn the mind away
 from disturbing things; in the first watch of the night, walking and sitting, turn the mind away from disturbing things; in the middle watch of the night, lie down on the right side, like the lion, one foot on the other, bringing to mind the hour of waki
ng; in the last watch of the night, after arising, walking or sitting. turn the mind away from disturbing things."}{\cf1\super\insrsid11894558 46}{\cf1\insrsid11894558 
 This is a kind of continuous examination of consciousness. The yama, the watches of the night that are recognized in this discipline consist, accord\-
ing to the Buddhist tradition, of four hours each; the first runs from six until ten in the evening, the second from ten until two in the morning, the third from two to six in the morning. Thus, strictly speaking, the period of true sleep or of th
e state that in the common man would correspond to sleep (cf, p. 181) is restricted to four hours only, from ten in the evening until two in the morning. In this we must not see an "ascetic" discipline in the Western sense of mortification: on the contrar
y, it is natural that in advancing along the road of illumination the need for sleep is considerably reduced, and this reduction produces no ill effect. Here, too, a unilateral "authoritarian" inter\-
vention would only serve to create states of fatigue and inattention unfavorable for spiritual life by day.
\par }{\f113\cf1\insrsid11894558 With attentive care of the "wounds" and with action taken against the hindrances or impediments, the zone of "silence" is strengthened, and a gradual interior in-crease of the extrasams\'e2ric quality takes pl}{
\cf1\insrsid11894558 ace therein; this increase should he aided by illuminated effort and it is related to the aforesaid "seven awakenings"-bojjhanga. These "awakenings}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 are the positive counterpart of the cathartic or prophylactic action, that is to say, they are a "defence against intoxication produced by action." The canonical formula is: "[The ascetic] rightly causes the awakening of mindful\-
ness derived from detachment, derived from dispassion, derived from cessation [of the flux], ending in renunciation, he causes the awa
kening of investigation-of in-flexible energy-of enthusiasm-of calm-of concentration-of equanimity, of these awakenings derived from detachment, derived from dispassion, derived from cessa\-tion, ending in renunciation."}{\cf1\super\insrsid11894558 47}{
\cf1\insrsid11894558  Various interpretations of the pla}{\f113\cf1\insrsid11894558 ce of these awaken\-ings in the whole development are, nevertheless, possible. Their sense as a whole, indeed, reflects that of the four jh\'e2
nas, of the contemplation that is to be performed in complete detachment from external experience. Here, however, we }{\cf1\insrsid11894558 may under-
\par }\pard \ql \li0\ri4608\sb396\sa72\nowidctlpar\tx0\faauto\rin4608\lin0\itap0 {\cf1\insrsid11894558 46. }{\i\cf1\insrsid11894558 Majjh. 53, Samyutt., }{\cf1\insrsid11894558 35.120. \line 47. }{\i\cf1\insrsid11894558 Majjh.. 77.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 142
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 stand them on a more relative plane, as a kind of transfiguration and liberation of faculties that are already pervaded by the element }{\i\cf1\insrsid11894558 
of bodhi, }{\cf1\insrsid11894558 whence the expression }{\i\cf1\insrsid11894558 bojjhanga. }{\cf1\insrsid11894558 It must be realized that we are not dealing with a simple schematic enu\-
meration, but rather with a series in which the meditation whereby they are appre\-hended should pursue an intimate causal linking of the single terms so that we are naturally led on from one to t
he next, and so that in the one we see the integration and resolution of its predecessors. Thus, we must first achieve nondistracted medita\-
tion: then we must awaken the state of "mindfulness," fix it in the mind, develop it, master it, and see how this state leads to the second awakening and passes into "investigation," which may find support in some element of the doctrine; this inves\-
tigation, when developed, fixed, extended, and mastered must lead on to the awak\-ening of "inflexible energy," whose perfect conquest should herald a state of spe\-
cial, purified "enthusiasm," of purified joy. By further developing the meditation, we should realize that this enthusiasm, this joy, awakened and perfectly developed in a body that is becoming calm, in a mind that 
is becoming calm, will become resolved and liberated in the next awakening, which is that of "calm." When calm has been developed, extended, fixed, and mastered, "concentration" awakens; this, in its turn, when completely developed, becomes established an
d shines forth in the "equanim\-ity" that is the seventh awakening.4}{\i\cf1\super\insrsid11894558 8}{\cf1\insrsid11894558 
 These form a series of landmarks in meditation that is concerned with realization and they are connected by an inherent continuity. Through these, one is led in another way to the confirma}{\f113\cf1\insrsid11894558 
tion of what was already becoming established in the satipatth\'e2
na, the fourfold contemplation of detachment, that is to say, one is led to that impassibility that is qualified as "pure, clear, ductile, flexible, resplendent," but which has nothing to do-it}{\cf1\insrsid11894558 
 should be noted-with the indifference of a blunt mind, with the indifference "of a fool, of an ignorant man, of an inexpert common man."49 For our part, we think it opportune to add that the state in question must on no account be confused with apathy or
 }{\f113\cf1\insrsid11894558 atony, and that it develops together with a feeling of purified intellectualized and heroic joy, although this may at first seem difficult to understand. The Bhagavadg\'eet\'e2
 says: "When the mind, lamed by ascesis, becomes quiet; when [the ascetic], seeing the}{\cf1\insrsid11894558  self in the self, rejoices in himself, knows that boundless joy which, transcending the senses, can only be ap\-
prehended by the intellect and, when fixed in it, does not stir from the truth ... he knows that this detachment from union with pain is called yoga."}{\i\cf1\super\insrsid11894558 50}{\cf1\insrsid11894558 
 At the same time, Buddhism speaks of a pleasure that is "like dung" when compared to that based on detachment, calm, and illumination.}{\cf1\super\insrsid11894558 51}{\cf1\insrsid11894558  Furthermore, such sequences as these are
\par }\pard \ql \li0\ri5832\sb468\sl192\slmult0\nowidctlpar\tx0\faauto\rin5832\lin0\itap0 {\cf1\insrsid11894558 4S. Ibid., 118. 49. Ibid.. 137.
\par }\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 50. Bhagavadg\'eeta, 6.20-23.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 143
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\tlul\tx900\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
frequent: "In the ascetic joy arises; this joy makes him blissful; being blissful, his body becomes calm: with the body calmed, serenity arises; in this serenity the mind comes to rest, becomes concentrated"; this is a preparation for the four }{
\i\f113\cf1\insrsid11894558 jh\'e2na.}{\i\cf1\super\insrsid11894558 52}{\i\cf1\insrsid11894558  }{\f113\cf1\insrsid11894558 
This is another sequence that has the character of a connected series, developing in an upward sense, not unlike that which, through the twelve nidana, led us downward to sams\'e2ric existence (cf. p. 57). The point of departure 
of this new series is, in fact, the state of suffering, of agitation, of contingency, which corresponds to the last nid\'e2na of the descending path. Beyond it, there is the state of confidence; this leads to puri\-fied joy  \tab p\'e2
mujja; then follows serenity, which gives place to bliss, passing on to equanimity-the term used here literally means also to vanish, to cease being in a place: it is a question of detached equilibrium, and for this reason p\'e2
mujja also some-times figures as the antecedent of extinction."}{\cf1\insrsid11894558  In this text the supreme realization has behind it a linked series in which }{\i\cf1\insrsid11894558 special }{\cf1\insrsid11894558 states }{\i\cf1\insrsid11894558 of }
{\cf1\insrsid11894558 liberated joy play a particular part: a kind of joy that Plato contrasted with all 'nixed and conditioned forms of joy or of pleasure. Let us quote another text 
that represents the state at which we may reckon to have arrived at this point of our exposition: "Concentration which knows neither increase nor decrease, which is not based on wearisome subjugation, which, because of its detached nature is constant, bec
ause of its constancy is full of bliss, because of its bliss cannot be destroyed-such concentration has supreme wisdom as its result."}{\cf1\super\insrsid11894558 5}{\cf1\insrsid11894558 4
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 This should destroy the idea that the path of awakening is arid and desolate, that it kills all joy, that it offers only
 renunciation and destruction. That everyone whose furthest horizon is still within the effective, samsarically conditioned world should have this idea is quite natural but is of very little account. A text reminds us that only an Awakened One can compreh
end the Awakened One. An expressive simile dem\-
onstrates this: two companions leave a city together and reach a rock that one of them climbs. He says to the other: "I see from up here a wonderful view of gardens, woods, fields, and lakes," but the other ret
orts: "It is impossible, it is inadmissible, friend, that from up there you can see all that." Then the companion standing on the
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 51.\tab}}\pard \qj \fi-216\li216\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls109\pnrnot0\pndec\pnstart51\pnindent360 {\pntxta .}}
\faauto\ls109\rin0\lin216\itap0\pararsid11894558 {\cf1\insrsid11894558 Angutt., 8.86; cf. 2.7.1-5, where two kinds of joy are considered and contrasted. the one bound to life in the world, to mani
a, to enjoyment, the other to ascesis or to ultramundane states of detachment and of freedom from mania; and it is said that the second is the higher joy. "Extinction-it is sad (}{\i\cf1\insrsid11894558 Majjh., 75)-}{\cf1\insrsid11894558 
is the greatest joy." With reference to the state of the first jha
na (cf. p. 148-49). it is said that. were the idea of lust to arise in the ascetic, he would feel it "as sickness (abadha), as suffering like pain which torments a healthy man" (Angutt., 4.114). It is in order to possess a higher joy that those who find p
leasure in the burning of desire are not envied (Majjh.. 75); it is through finding that a joy beyond theirs-"heroic joy"-is better, that craving and aversion are abandoned }{\i\cf1\insrsid11894558 (Majjh., }{\cf1\insrsid11894558 
14). Joy. in many Buddhist sequences. comes, in fact, after "energy."
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 52.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls109\pnrnot0\pndec\pnstart51\pnindent360 {\pntxta .}}
\faauto\ls109\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Digha, 2.75.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 53.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls109\pnrnot0\pndec\pnstart51\pnindent360 {\pntxta .}}
\faauto\ls109\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samyutt., 12.23.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 54.\tab}}\pard \qj \li0\ri0\sa72\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls109\pnrnot0\pndec\pnstart51\pnindent360 {\pntxta .}}\faauto\ls109\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Angutt., 9.37.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 144
\par }\pard \ql \li1800\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\tx2916\faauto\rin0\lin1800\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sa6912\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
rock conies down, takes the other by the arm, makes him climb up on the rock and. after he has recovered his breath, asks him: "What do you then see, friend, standing on the rock?}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 The other replies: "I see a w
onderful view of gardens, woods, fields, and lakes." "And your previous opinion?" "While I was obstructed by this great rock, I could not see what is now visible." It concludes: it is impossible that what is know-able, discernible, capable of achievement,
 capable of realization through detach\-
ment. can be known, discerned, achieved, realized by one who lives among desires and who is consumed by desires." Quite apart from the higher "sidereal" principle. the Buddhist also knows the kind of joy that is conten}{\f113\cf1\insrsid11894558 
tedness, rejoicing, jubilation, enthusiasm, exultation, transport of the spirit and that, among others, is considered as "a factor of the great awakening"---p\'eeti-sambojjhango}{\cf1\super\insrsid11894558 .56}{\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 55. Majjh., 125.
\par }\pard \qj \fi-288\li288\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin288\itap0 {\cf1\insrsid11894558 56. Dhamrna-sangani, 285. Countering those who believe that the Buddhist road is one of desolation and aridity. L. de la Vallee-Poussin }{
\i\f113\cf1\insrsid11894558 (Nrrv\'e2na [}{\cf1\insrsid11894558 Paris, 19251. p. 62i most opportunely writes: "We must, }{\i\cf1\insrsid11894558 rather, }{\cf1\insrsid11894558 
recognise that India is difficult when it conies to being and bliss; that as she puts being beyond existence. so she puts bliss beyond sensation."
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 145
\par }\pard \qc \li0\ri0\sl-444\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 12
\par }\pard \qc \li0\ri0\sb1044\sl-396\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 The Four Jh\'e2na:
\par }\pard \ql \li0\ri0\sl-396\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par 
\par }\pard \qc \li0\ri0\sl-600\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The "Irradiant Contemplations"
\par }\pard \qj \li0\ri0\sb828\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
We have so far dealt with the two sections of the whole system of disciplines called sila and samadhi. This last term has, in original Buddhism, a different mea
ning from that which it has in the general Indo-Aryan tradition, where it usually designates actual states of enlightening contemplation; in Buddhism }{\i\cf1\insrsid11894558 samdhi }{\cf1\insrsid11894558 
refers, instead, to the cultivation of consolidation, catharsis, and preliminary liberation, all of which are integrated by the results of "right conduct." of sila. There are, however, some texts in which the four }{\i\f113\cf1\insrsid11894558 jh\'e2na, }
{\f113\cf1\insrsid11894558 the contemplations of which we are about to speak, are included in the "sam\'e2
dhi" section.' The fact is that these contemplations can he apprehended and performed with varying intensity and in a varying spirit. On a lower level they continue the acti}{\cf1\insrsid11894558 
on of purification. When they are carried out with greater vehemence they lead to supersensible states, to the limit of individual conscious\-
ness, since they are equivalent in their results to the four "it-radiant contemplations" that determine the possibility of a state of union with the theistic god.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 In any case, by passing into the realm of the jh\'e2
na, as we shall now do, we find that ascetic realization removes those horizons that limit the Stoical doctrines as well as all "superman" theories. Let us briefly discuss this point. The limit of Stoical as}{\cf1\insrsid11894558 
cesis is apatheia, the destruction of any possibility of disturbance of the spirit through passions or outside contingencies. A well-known symbol is the rock that remains firm and still while stormy waves break against it.}{\i\cf1\super\insrsid11894558 2}
{\cf1\insrsid11894558  To this is added tranquility of mind based on consciousness of one's own rectitude and a certain amor fati, that is to say, a confidence in cosmic order. From this standpoint, the irrelevancy of all that is
\par }\pard \ql \li0\ri0\sb360\sl204\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 1. Cf, e.g., Digha, 10.2.1-20.
\par }\pard \qj \fi-216\li216\ri0\sa36\sl204\slmult0\nowidctlpar\tx0\faauto\rin0\lin216\itap0 {\cf1\insrsid11894558 2. This simile is found in Marcus Aurelius. 4.49, and it is entirely similar to that }{\i\cf1\insrsid11894558 of .Angutt.. 6.6.55 }{
\cf1\insrsid11894558 (Dharmmapada. 81), which speaks of a mountain rock, uncracked. all of one piece, which does not }{\i\cf1\insrsid11894558 shake n}{\cf1\insrsid11894558 
or tremble nor move as a result of the storms and tempests that strike it from all directions.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 146
\par }\pard \qc \li0\ri0\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par purely individual and terrestrial is considered and experienced. As for the doctrines of the "superman," they are based on the reinforcement of the vital energies and of the "I" such as will produce invincibility and superiority to all tragedy, to all m
isfor\-tune, to all human weakness, a pure force that, though it may be bent, cannot he broken, a will to power that defies men and gods.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\tlul\tx3456\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In the sphere of the Buddhist }{\i\f113\cf1\insrsid11894558 jh\'e2na, }{\cf1\insrsid11894558 
both of these forms of ascesis are surpassed since the human condition in general }{\f113\cf1\insrsid11894558 tends to disappear. Only if the discipline of the Ariya were to stop at .s\'eela and }{\i\cf1\insrsid11894558 samadhi }{\cf1\insrsid11894558 
could its achievements he likened to that of the most enlightened Stoicism. But Buddhism-like all initiations-has higher and freer realizations, and so, instead of th
e rock against which stormy waves uselessly break, the simile of air that one may try in vain to capture in a net or cut with a sword is far more appropriate. Imperturbability and calm fixedness }{\i\cf1\insrsid11894558 (samatha) }{\cf1\insrsid11894558 
equivalent to the Stoical }{\i\cf1\insrsid11894558 apatheia, along }{\cf1\insrsid11894558 the path of awakening is, in fact, considered at a cer\-
tain point as a bond from which one frees oneself in order to approach the domain of "nonexistence.' At the same time, the "sidereal" element here encourages such detachment as will induce Olympian quality in a
ll higher states of consciousness and destroys in that detachment any residue of }{\i\cf1\insrsid11894558 hybris, }{\cf1\insrsid11894558 of pride or of will for power at\-
tached to the "person." To "life"-even at its summits-Buddhism opposes that which is "more than life." The term superman\tab  uttamapurisa
---also figures in Buddhism as an epithet  of the Ariya ascetics. But this ideal is here transfigured, it is carried effectively onto a supersensible plane in which the dark tragedy that is always hid-den in the "titan" and the "superman" is completely res
olved. We shall sec almost at once that in order to achieve such an ideal a special enlightened use of sentiments such as love and compassion is even employed: a technique that carries us far be\-
yond the plane of the contradictions against which fought without hope, for example, the soul of Nietzsche and Dostoyevsky. We mentioned this in dealing with the two ways of overcoming fear (cf. p. 116).
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 The term jh\'e2
na is translated by some as "deepening self-examination" (Selbstvertiefung), a rendering that should be remembered: indeed, in the disciplines of which we shall speak, we shall be dealing with a descent through successive purifications and simp}{
\cf1\insrsid11894558 lifications into the deeper layers of one's own being, where, in the common man, we find the kingdom of the subconscious. We then tread the very same path that is marked by the hermetic and alchemic maxim: Visita }{
\i\cf1\insrsid11894558 interiora terrae, rectificando invienies occultum lapidem, veram medicinam.}{\i\cf1\super\insrsid11894558 5}{\i\cf1\insrsid11894558  }{\cf1\insrsid11894558 Less happy,
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \ql \fi-216\li288\ri0\sb540\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls110\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}
\faauto\ls110\rin0\lin288\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh.. }{\cf1\insrsid11894558 
105. Cf. Malik, 106, where it is said that by loving and esteeming indifference, by letting consciousness rest there and become attached to it, the supreme aim of the ascesis is not achieved
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls110\pnrnot0\pndec\pnstart3\pnindent360 {\pntxta .}}\faauto\ls110\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 Cf, e.g., Samyutt., 22.57; }{\i\cf1\insrsid11894558 Dhammapada, 97.
\par }\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 5, Cf. our work, The Hermetic Tradition.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 147
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par however, is the translation }{\i\f113\cf1\insrsid11894558 of jh\'e2na as Versenkungen }{\cf1\insrsid11894558 ("sinking below") and still worse as "trances" or "raptures" since the normal meaning of these terms is just the opposite of
 what we are dealing with here. The term, "trance," makes us think at once of the state of a "medium,"6 a passive state of subconsciousness, of subpersonality and of obsession, whereas the Aryan ascesis is hallmarked by superconsciousness, by full activit
y and self-awareness. Equally, the term "rapture}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 implies an idea of ecstatic passivity and has a mystico-religious flavor, neither of which has much to do with the states in question. It is, therefore, preferable to retain the Pali term }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 
(Skt.: }{\i\f113\cf1\insrsid11894558 dhy\'e2na) }{\cf1\insrsid11894558 after we have become quite certain of its connotations. States of "trance,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 of confused thinking or of "possession" can only occur in one who has been unable to resist the challenge offered by such experiences.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 It happens that in the t}{\f113\cf1\insrsid11894558 exts the jh\'e2na are given immediately after the four con\-
templations which are designed to create self-awareness and the girdle of isolation from internal and external experience.' This being }{\i\cf1\insrsid11894558 so, }{\cf1\insrsid11894558 their meaning can be ex\-plained as follows. With the discipli
nes we have already discussed, contained in the }{\i\f113\cf1\insrsid11894558 sam\'e2dhi }{\cf1\insrsid11894558 
section, one isolates oneself, one cuts oneself off, one detaches oneself. Even the "seven awakenings" refer to the appearance, after this, of a positive force from within, which is related to the sta}{\f113\cf1\insrsid11894558 tes achieved in the jh\'e2
na. These states radiate from the now isolated center and proceed to reoccupy, in a manner of speaking, the abandoned zones, so that contingent elements are there reduced and these areas are reclaimed from the dominion of sams\'e2ra. It}{
\cf1\insrsid11894558 
 is, in fact, prescribed that these states, after they have been perfectly achieved by the mind, should be transmitted to the whole of one's being, even to the bodily structure itself. For this reason, it is said that "death" finds access to one who does 
not practice the }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 and penetrates him as a heavy stone ball thrown on a mass of moist clay; "death" finds the way barred, on the other hand, by one who has achieved the }{
\i\f113\cf1\insrsid11894558 jh\'e2na, }{\cf1\insrsid11894558 and his attempts are likened to a light clew of thread hurled at a planed block of hard wood.'
\par The first }{\i\f113\cf1\insrsid11894558 jh\'e2na is }{\cf1\insrsid11894558 
defined by this fixed formula: "The ascetic, far from desires, far from any disturbing state of mind, maintaining feeling and thought, in a state of serenity born of detachment and pervaded with fervor and bliss, reaches the first contemplation }{
\i\f113\cf1\insrsid11894558 (jh\'e2na)." }{\cf1\insrsid11894558 This }{\i\cf1\insrsid11894558 has }{\cf1\insrsid11894558 
the same significance as: "to dwell in the body watching the body, without thinking any thought connected with the body; to dwell in the feelings watching the feelings, without thinking any thought connected wit
h the feelings; to dwell in the mind watching the mind, without thinking any thought con\-nected with the mind; to dwell in the mental states }{\i\cf1\insrsid11894558 (dhamma) }{\cf1\insrsid11894558 watching the mental
\par }\pard \ql \li144\ri3384\sb468\sl192\slmult0\nowidctlpar\tx0\faauto\rin3384\lin144\itap0 {\cf1\insrsid11894558 6. [These terms in English in the original.-Trans.] \line 7. Majjh., 119.
\par }\pard \ql \li144\ri0\sa72\nowidctlpar\tx0\faauto\rin0\lin144\itap0 {\cf1\insrsid11894558 8. Ibid.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 148
\par }\pard \qc \li0\ri0\sb72\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par st
ates, without thinking any thought connected with the mental states."9 This, in a manner of speaking, is a summary of all that has been achieved in the preceding phases. All the waves are calmed. Serenity pervades the entire being and unifies it, while th
ere is clarity, detachment, and silence in every sensation that may arise or image that may present itself. In the first }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\f113\cf1\insrsid11894558 consciousness is still resting on feel\-
ing and thinking, on perception and representation-vita and vic\'e2ra.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 These two elements have to disappear in the next jhana, either in a single simpli\-
fication process or else in two phases: in the second case sensory impressions are first silenced and then representations or mental images. (Under these circumstances, there are sometimes consider}{\f113\cf1\insrsid11894558 
ed to be five rather than four jh\'e2na, with the one we are now discussing counted as two.) The fixed canonical formula }{\i\cf1\insrsid11894558 is: }{\cf1\insrsid11894558 
"After having achieved feeling and thinking, the ascetic attains serene inward calm, intellectual simplicity arises which is free from
 perceptions and images, born of concentration, pervaded with fervour and bliss, he reaches the second contemplation." By "having achieved feeling and thinking," we must understand a state of perfect equilibrium of these faculties so that they can, in a m
anner of speaking, be left to themselves and can eventually be overcome and abandoned. The term we have given as "intellectual simplicity" is }{\i\f113\cf1\insrsid11894558 ekodibh\'e2va. }{\cf1\insrsid11894558 
Some have translated it by: "the mind emerges alone and simple," others "the mind grows calm and sure, dwelling on high," whose corresponding state is said to be "self-evolved": yet others use the expression "single-mindedness}{\cf1\super\insrsid11894558 
"}{\cf1\insrsid11894558  or }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 one-pointedn
ess";10' finally, some authorities speak of spiritual unity-Einheit des Geistes. It seems to us that our expression "intellectual simplicity" is nearest to the sense of the state in question; at the same time, it recalls equivalent terms figuring in ancie
n
t West-ern asceticism, particularly in Plotinus, Iamblichus. Proclus, and in the hermetic texts. It is a manifestation of the mind as a unique and simple essence no longer dependent upon psychical functions, sensations, or formed images and thoughts. This
 achieve\-ment results from the power and intensity of self-concentration that has been devel\-oped to a point where, as in the episode referred to by a text, not even the noise pro\-
duced by a large number of wagons is in any way noticed." It is, in fact, much more a kind of "growing" of awakening than any form of direct "emptying}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  action that in many cases, to use two similes }{
\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 Zen Buddhism, is like trying to drown an echo by raising the voice or trying to chase away one's shadow by running after it: we can 
thus see the error of certain modem theosophical trends with their ideas of "making a vacuum}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  in a purely mental sense. Furthermore, we must emphasize that to be able to dismiss the
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 9.\tab}}\pard \qj \li0\ri0\sb360\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls111\pnrnot0\pndec\pnstart9\pnindent360 {\pntxta .}}
\faauto\ls111\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 125.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 10.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls111\pnrnot0\pndec\pnstart9\pnindent360 {\pntxta .}}\faauto\ls111\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 The second, fourth. and fifth phrases are in English in}{\i\cf1\insrsid11894558  }{\cf1\insrsid11894558 the original.-Trans.]
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 11.\tab}}\pard \qj \fi-288\li288\ri0\sa72\sl192\slmult0\nowidctlpar\tx0\tx216{\*\pn \pnlvlbody\ilvl0\ls111\pnrnot0\pndec\pnstart9\pnindent360 {\pntxta .}}
\faauto\ls111\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 According to Buddhaghosa's commentary, the concentration of the second}{\cf1\sub\insrsid11894558 ,}{\f113\cf1\insrsid11894558  jh\'e2na is identical with that citt}{
\cf1\super\insrsid11894558 '}{\f113\cf1\insrsid11894558  ekaggat\'e2, which produces the arrest of the mental flux and with the collection of the mind in a single point, which is dealt with in yoga (quoted by T. W. Rhys Davids. The }{
\i\cf1\insrsid11894558 Yogavacara's Manual. }{\cf1\insrsid11894558 p. xxvii).
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 149
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 supports of consciousness, namely, sensations and representations (vitakka and }{\i\f113\cf1\insrsid11894558 vic\'e2ra), }{\cf1\insrsid11894558 
without passing into the subconscious or into sleep, and by participating, instead, in the miracle of the separation and manifestation of the pure intellectual substance, comes o
nly as the result of a very special inward strength. Unity of the mind-unity that is almost organically felt-is necessary, as well as effort nourished by }{\i\f113\cf1\insrsid11894558 s\'eela, }{\cf1\insrsid11894558 
by "right con-duet." Therefore, it is said that, just as it is not possible to gain mastery over the sphere of transcendental knowledge }{\i\f113\cf1\insrsid11894558 (pann\'e2) }{\cf1\insrsid11894558 without having first mastered the sphere of con\-
centration, so it is not possible to master the sphere of concentration without having first gained mastery over the sphere of right life (sila), without which right concentra\-tion has no foundation.12 One must possess power-simply a }{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 mental" power-of self-mastery and of cairn practiced in detachment, confirmed by inward simplification and consolidated by the disidentifying contemplations, in order to furnish wit
hin oneself a support for consciousness and self-awareness when the "silence" is absolute and sen\-sations or images no longer present themselves. Thus the term }{\i\f113\cf1\insrsid11894558 ekodibh\'e2va }{\cf1\insrsid11894558 
has not unjustly been compared with "simplicity of the }{\i\cf1\insrsid11894558 will }{\cf1\insrsid11894558 without thoughts." The "intellec\-tual simplicity}{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558  that is the center of the second jh\'e2
na is not a simple mental state, but rather the point in which a pure will power concentrates and f}{\cf1\insrsid11894558 rees itself, an inwardly d}{\cf1\super\insrsid11894558 i}{\cf1\insrsid11894558 
rected willpower having itself both as its object and as its base.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In the third }{\i\f113\cf1\insrsid11894558 jh\'e2na: "The }{\cf1\insrsid11894558 
ascetic, dwelling even-minded, clearly conscious, con-trolled, having eliminated fervor and bliss, feels arising in his body the felicity}{\f113\cf1\insrsid11894558 
 of which the Ariya say: 'The even-minded wise one lives in felicity.' Thus he reaches the third contemplation." As in the second jh\'e2na feeling and thought having been brought to a state of perfect transparency and equilibrium by the first jh\'e2
na, were left behind, so here we leave behind the element of "fervor and bliss," which in the second jh\'e2na comes to be felt as an impurity, as a disturbance, as something "com\-
pounded" and conditioned. It is not a contradiction that as a result of this further simplifi}{\cf1\insrsid11894558 cation there yet arises something that might almost seem to be a feeling. We can take it that there occurs in the third }{
\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 the removal of the general bodily sensation and its substitution by the "intellectual felicity" of which we have spoken. This appe
ars to be the transformation that takes place when the pure intellectual consciousness, aroused in the second }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 
and now still further purified, comes into contact, almost as a "reagent," with "coenesthesia," or the general sensitivity of the body. We can connect this state-at least in some measure-with the "perfect se\-
renity which, when it ascends from this body and arrives at the supreme light, ap\-pears in its true aspect," with that light that exists within the body, a glimpse of which may he known to have been gained when, upon making contact with the body heat is

\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \ql \li0\ri0\sb396\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls112\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}
\faauto\ls112\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Angutt.. 5.22, 24.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls112\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls112\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Chandog}{\cf1\sub\insrsid11894558 y}{\cf1\insrsid11894558 a Upanisad, 8.3.4; 3.13.7-8.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 150
\par }\pard \ql \li1224\ri0\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\tx5508\faauto\rin0\lin1224\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 felt in it-a state referred to by the Upanisads.13 Special strength is required for this realization too; in order to prevent wh
at is to be absorbed and transfigured from itself absorbing and submerging the sidereal element, in which case the experience would resolve itself in organic sensations, and one would fall into a state of trance or sleep. 11 should, in fact, he maintained
 }{\f113\cf1\insrsid11894558 that the first three jh\'e2na are developed in an internal zone that, in the life of an ordinary man, would correspond to periods of fantasy, reverie, or sleep. This }{\i\cf1\insrsid11894558 is }{\f113\cf1\insrsid11894558 
shown by the fact that in the following phase, the fourth jh\'e2na, there may occur, accordin}{\cf1\insrsid11894558 g to the texts, the suspension not only of discursive thought (of "words"), feelings, images, and emotive states themselves, however pu\-
rified they may be, but also of the rhythm of the vital force, that is to say, of the breath, whose movement is now beco
me an impurity and a disturbance:" this is a state that outwardly resembles death. We shall have more to say on this subject since this and similar phenomena really appear on the scene in the later phase of the contemplations that are without form, and th
ey only occur in the }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 when these are realized and experienced with special intensity.
\par }\pard \qj \fi432\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\f113\cf1\insrsid11894558 The fourth jh\'e2na: "After detachment from pleasure and pain, after disappear\-
ance of previous joy and sorrow, the ascetic passes into a state beyond sorrow, be\-yond joy, into a state of e}{\cf1\insrsid11894558 quanimity, of purity and of illumination-into the fourth contemplation."}{\cf1\super\insrsid11894558 15}{
\cf1\insrsid11894558  Here we have arrived at the extreme summit of individuated con\-sciousness. The catharsis or simplification must be capable of removing even the sensation of pure transfigured intell
ectual joy so that a state of utter "neutrality" may be achieved, a supreme point of balance, which is without color, without form, com\-
pletely free of any support whatsoever. This is the frontier between two worlds, the point beyond which consciousness, if it still has enough strength and the will for the absolute not to stop, to advance, to destroy all anguish, can no longer he the con
\-sciousness of an "I," that is to say, of a particular finite being bound by a particular physical form. It is, in fact, the threshold of transfiguration in a literal sense, that is to say, the point at which one goes beyond "form,}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  beyond the "person.}{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558  In the texts, in fact, the fourth jh\'e2
na represents the boundary that separates the contemplations bound to "form" from those that are }{\i\cf1\insrsid11894558 anipa }{\cf1\insrsid11894558 or free from form, not "formal" but "essential."
\par A few considerations, both on the practice and on the "place" of these four }{\i\cf1\insrsid11894558 jhana: }{\cf1\insrsid11894558 
in order to develop them successively, it is of prime importance that the will for the unconditioned should completely occupy the mind. Only then will its advance not be obstructed. Only then, when each single}{\i\cf1\sub\insrsid11894558  }{
\i\f113\cf1\insrsid11894558 jh\'e2na}{\cf1\insrsid11894558  has been wholly apprehe}{\f113\cf1\insrsid11894558 nded, can one he aware of what that jh\'e2na still retains that is "compounded,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  that is

\par }\pard \qj \li0\ri0\sb468\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 14. }{\i\cf1\insrsid11894558 Samyutt., }{\cf1\insrsid11894558 36.11.
\par }\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 15 On the four jhana cf., e.g.: }{\i\f113\cf1\insrsid11894558 D\'eegha, 2.75 82. Samyutt., }{\cf1\insrsid11894558 28.1-9; Angutt, }{\i\cf1\insrsid11894558 3.58.

\par }\pard \ql \li0\ri0\sb36\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 16. }{\i\cf1\insrsid11894558 Majjh.. 52.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 151
\par }\pard \qc \li0\ri0\sb108\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par "conditioned,"16 and thus find a way that leads still further. When contemplating the phenomena proper to each }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 
in their appearance and development, the ascetic must confront them without inclination. without interest, without ties, without being attached, with his mind not limited by them, and he
 must apprehend "There is a higher liberty"; and by developing his experience he will, in fact, see: "There is."" The demon of identification and of satisfaction raises its head here also. t must be anticipated and conquered. Every feeling of enjoyment or
 }{\f113\cf1\insrsid11894558 of satisfaction that may arise upon the realization of each jh\'e2
na is immediately seen as a possible bond for the mind and is to be rejected.18 One must apply here the general Buddhist principle that all enjoyment through attachment is lethal, be it either of the "heavens" or of nibb\'e2
na itself, since "a fire lighted with sandalwood bums no less fiercely than any other tire." The action must be neutral, absolutely purified and naked. As in the Carmelite symbolism of the ascent of the mountain, the path that d}{\cf1\insrsid11894558 
oes not become lost, which leads straight up to the summit, is that to which are attributed the words: nada, nada, nada-"nothing, nothing, nothing." The difference is that in (he Ariyan path of awakening there is found no equivalent to the crisis that Sai
nt John of the Cross called the "dark night of the soul." In the texts the impersonality of the action is evident also from the fact that the four }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 
are given as phases of a development from within, phases that occur normally as a result of the fundamental direction that one's own being has taken, without "volitional" intervention in a strict personal sense. In the }{\i\f113\cf1\insrsid11894558 
four jh\'e2na, as }{\cf1\insrsid11894558 in the later experiences, one must never think: "It is 1 who am about to achieve this }{\i\f113\cf1\insrsid11894558 jh\'e2na," }{\f113\cf1\insrsid11894558 or: "It is [who have now achieved this jh\'e2
na." or "t is 1 who am surmounting this }{\i\cf1\insrsid11894558 jhana." }{\cf1\insrsid11894558 On the contrary, the mind, having rightly been set in motion, should lead from one to the other.19 Any intervention by the normal per\-
sonal consciousness would only arrest the process and lead back to the point of de\-parture, in the same way as Narcissus, at the moment of gazing at his image, pre-pared his own end. The Mahayana saying, "there
 exist the road and the going, but not he who goes," seems not out of place here. We can also remember the Taoist maxim: "To achieve intentionally the absence of intentions."
\par }\pard \qj \fi288\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Active intervention in the normal sense can only be allowed in the process of con
solidating each of these states so that they may be summoned at will, This pre-supposes a special scrutiny of each one once they have severally manifested them-selves. The texts record the following episode: by his supernormal power, the Bud\-
dha appeared to a disciple who, upon coming out of }{\i\f113\cf1\insrsid11894558 jh\'e2na, }{\cf1\insrsid11894558 found that the perceptions
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 17.\tab}}\pard \qj \li0\ri0\sb360\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls113\pnrnot0\pndec\pnstart17\pnindent360 {\pntxta .}}
\faauto\ls113\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 lbid.. 111.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 18.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls113\pnrnot0\pndec\pnstart17\pnindent360 {\pntxta .}}\faauto\ls113\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid.. 3t: 138.
\par }\pard \qj \fi-288\li288\ri0\sa72\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin288\itap0 {\cf1\insrsid11894558 
19. Samyutt., 28.1-9; cf. Angutt.. 10.2, where the principle of graduality and of increase k expressed: "Thus, O disciples, from one phenomenon arises another, one leads to the taking place of a
nother, so that these very stales of the world finally lead to the goal beyond the world."
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 152
\par }\pard \qc \li0\ri72\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
and states he had already overcome were reappearing and reestablishing themselves. The Buddha taught him how to carry the exercise further so that he might be 
able to get the better of all such residual states: every distraction must be eliminated and austere concentration reinforced; the mind must be composed, completely mastered, and concentrated in a single point-ekodi-karohi. 20
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 This brings us to the "place"}{\f113\cf1\insrsid11894558  of the realizations that are represented by the jh\'e2
na. Their "place" depends on the degree of intensity of the realizations themselves and on the extent to which they are animate with "knowledge," }{\i\f113\cf1\insrsid11894558 vipassan\'e2. }{\cf1\insrsid11894558 In the ex\-
treme case, there can occur through t}{\f113\cf1\insrsid11894558 hem the complete destruction, without residue, of the "manias," of the \'e2sava, and therefore liberation. In other cases, when the action remains more peripheral and only a part of the sams
\'e2ric being is thereby neutralized, only some of the bonds are effecti}{\cf1\insrsid11894558 
vely broken, and liberation does not occur during life; indeed, upon the decease of the body, one may even rearise in states of existence that, although they may be more than human, are yet conditioned. We shall discuss these various possibilities in deta
il in a later chapter (p. 196-97 ff.). The possibility also exists of developing the four }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 in a "neutral" manner, on an essentially mental plane, not for the purpose of awakening, but rather }{
\i\cf1\insrsid11894558 as }{\cf1\insrsid11894558 means of acquiring and of exercising certain extranormal faculties }{\i\cf1\insrsid11894558 (siddhi).}{\cf1\super\insrsid11894558 21}{\i\cf1\insrsid11894558 
\par }{\cf1\insrsid11894558 While still on the subject of the "place" of the }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 
we must state generally that these realizations, like the others of which we shall speak later, are not to be under-stood as being on a purely }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 psychological" or abstractly spiritu
al basis-as simple spiri\-
tual states of the individual, but are to be regarded as having a kind of ontological or existential counterpart. The development must be regarded above all as carrying one beyond normal consciousness, into prenatal and preconcepti
onal states that normally correspond to the unconscious that rules in the states of dreaming, }{\i\cf1\insrsid11894558 sleep, }{\f113\cf1\insrsid11894558 
and catalepsy. In the second place, the idea of "sphere" or of "realm" is frequently found in the texts in connection with the jh\'e2na; that is to say, the}{\cf1\sub\insrsid11894558  }{\f113\cf1\insrsid11894558 jh\'e2
na introduce us to one of the "spheres" that are included in the objective hierarchy of the multiple states of being. There is even mention of "heavens": with the jh\'e2
na one is supposed to reach the "heavens of pure forms" or at least to prepare a way that leads to them.}{\cf1\super\insrsid11894558 22}{\cf1\insrsid11894558  There is also mention of spirits or gods or angels of one or other }{
\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 sphere,23
 and contacts that ascetics have had with them are discussed. Details are actually given. The bodhisattva, that is to say those who are advancing toward full illumination, are supposed, to begin with, to per\-
ceive a bright formless splendor; by purifying the "eye of knowledge" form also is
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 20.\tab}}\pard \ql \li0\ri0\sb396\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls114\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}\faauto\ls114\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Samyutt., }{\cf1\insrsid11894558 40.1ff.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \ql \fi-288\li288\ri72\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls114\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}
\faauto\ls114\rin72\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 In }{\i\cf1\insrsid11894558 Angutt., 6.29, }{\cf1\insrsid11894558 the acquisition of such powers is directly connected with the development and frequent. practice of the fourth jhana.

\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls114\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}\faauto\ls114\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Dhamma-sangani, 160 ff,
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 23.\tab}}\pard \ql \li0\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls114\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}\faauto\ls114\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Angutt.. 4.123; 3.114.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 153
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 perceived; at a later stage actual contacts (}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
to converse together") may even lake place and, furthermore, they may come to recognize the hierarchical place of these beings ("to which celestial world they belong").}{\cf1\super\insrsid11894558 24}{\cf1\insrsid11894558 
 A close study is also made of the causes that lead to
 the interruption of such experiences, to the "vanishing of the splendor and of the vision of the forms." "In the course of the development of Mahayana Buddhism there appear outright personifications of the}{\cf1\sub\insrsid11894558  }{
\f113\cf1\insrsid11894558 jh\'e2
na as so many mythological Buddhas, and divinities of all kinds take the place of the various planes of contemplative and transcendental realizations. t is of importance, particularly in connection with this kind of literature, to understand clearly wha}{
\cf1\insrsid11894558 t is the right point of view: on the one hand the "psychologistic}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  interpretation must be avoided; when one is in the jhana or in similar states, the center of one}{
\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 s own being, even if only fora time, is "elsewhere." in worlds different from that perceived
 by the usual waking consciousness and one is not under-going a process that has a merely subjective value. On the other hand, when the pre\-
sentation, particularly in later Buddhism, is objective and almost theological, with reference to divinities and cosmic or celestial hierarchies, then, stripping off the my\-
thology, the matter must he understood in its essential form as a function of states of consciousness, of transcendental experiences. This holds good not only of doctrine but also in cases of genuine
 apparitions. Such possible apparitions arc only "projections," that is to say, exteriorized forms of particular states that are experienced, and the personification takes place on the basis of images fixed in the mind or in the subcon\-
scious of the individual who is practicing. Thus Tibetan Buddhism goes as far as ad\-
mitting that, in a particular phase of practice, the Buddhist can see the Buddha trans-formed into a Mahayana god, just as a Christian will sec the Christ or a Muslim Muhammad. Everyone suppli}{\f113\cf1\insrsid11894558 
es the image that he has himself cultivated or that he has received from his sams\'e2
ric tradition, as the mode-in the guise of a form, an image or an apparition-in which he experiences a particular state of ascetic or initiatory consciousness. In connection }{\cf1\insrsid11894558 
both with the jhana and with other states of experience it is, therefore, important to achieve a point of view that is higher than the ontological-theological as well as the "psychologistic}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 or "spiritualistic}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  attitude. Only such a superior point of view can }{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
conforms to reality" and be suffused with taste knowledge. Based on this knowledge, the Buddhist ascesis completely dismisses the whole ghostly world that is made up of "astral" or "mental" visions, phenomena, apparitions, and so on, and that plays su
ch a great part in the deviations of Western theosophy and anthroposophy; even the substantialist aspect of strict theology is left behind. The ref\-erences in the earliest texts to the gods and to the angels of the various "regions,"
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \ql \li0\ri0\sb468\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls115\pnrnot0\pndec\pnstart24\pnindent360 {\pntxta .}}
\faauto\ls115\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 8.64.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 25.\tab}}\pard \ql \fi-288\li288\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls115\pnrnot0\pndec\pnstart24\pnindent360 {\pntxta .}}
\faauto\ls115\rin0\lin288\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., 1}{\cf1\insrsid11894558 
28. Some of the "impurities of mind" that paralyze the vision are doubt, inattention, fear, exultation, excessive effort, relaxed effort, complacency, perception of diversity.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 154
\par }\pard \qc \li0\ri0\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 where they do not represent interpolations and infiltrations of popular beliefs, are en\-
tirely schematic. The Ariyan ascetic achieves the various states that are the substance of such "worlds" and goes beyond, without allowing his attention to be distracted by a phenomenology that is only made possible when "direct knowledge" wa
vers and when one is subject to the play of one's own unconsciously objectivizing imagination. The world of the original Buddhist contemplation is extremely clear, almost Doric. Such fantastic creations are entirely foreign to it-and it is for this reason
 that in some short-sighted people there has arisen the idea that we are here dealing with stales that are merely "psychological" or, at the most, "mystical."
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 When intensely experienced, the jh\'e2na transform not only consciousness but also particular faculti}{\cf1\insrsid11894558 
es-speech, thought, and breath-"purify" them and take us well beyond the catharsis. We have seen that these faculties remain suspended dur\-ing practice of the }{\i\f113\cf1\insrsid11894558 jh\'e2na; }{\cf1\insrsid11894558 
and consequently they become quiet and mastered.}{\cf1\super\insrsid11894558 26}{\cf1\insrsid11894558  This suspension means, in fact, that co
nsciousness has been taken beyond their source and that it continues to exist beyond them. Thus these faculties are brought into virtual subordination, by means of consciousness, which has now become the essen\-
tial foundation of the faculties, and passes on to them the calm that it has achieved in itself. The catharsis of certain conditioned feelings is also considered,}{\cf1\super\insrsid11894558 27}{\cf1\insrsid11894558 
 and it is emphasized that the force, thus advancing, cuts off not only the bond represented by "evil thoughts" (which disappear in the fi}{\f113\cf1\insrsid11894558 rst jh\'e2
na) but also the bond of "good thoughts" (which disappear in the second jhana).28
\par }{\cf1\insrsid11894558 On emerging from the }{\i\f113\cf1\insrsid11894558 jh\'e2na, }{\cf1\insrsid11894558 even the general form of experience is not the same as before. In this connection, three modes of "contact" are mentioned, given in some te
xts also as three "liberations": contact of the "void," contact of the "signless," contact of the "without tendency"-sunna-, animitta-, appani-hita-phassa.29 We can consider these as new "categories," new modes of experience, which appear, in general, at 
the moment when the ascetic, after going to the limit of conditioned con\-sciousness, returns to normal existence. t will be as well, however, to discuss such forms of experience at a later point since they can only be considered in conjunction with the}{
\cf1\sub\insrsid11894558  }{\f113\cf1\insrsid11894558 jh\'e2na if we assume that these latter have been so intensely experienced as almost themselves to lead to liberation, while normally in the texts, after the }{\i\cf1\insrsid11894558 jhana, }{
\cf1\insrsid11894558 there are other transformations of the consciousness that come under the heading of panna, or transcendental knowledge. There are, however, some texts that consider special forms of contemplation in which the }{
\i\f113\cf1\insrsid11894558 jh\'e2na use }{\cf1\insrsid11894558 the "void," the "signless" and
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 26.\tab}}\pard \ql \li0\ri0\sb576\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls116\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}
\faauto\ls116\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samyutt.. }{\cf1\insrsid11894558 36,11.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 27.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls116\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}
\faauto\ls116\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt}{\cf1\insrsid11894558 ., 4.200.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 28.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls116\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}
\faauto\ls116\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., 78.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 29.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls116\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}\faauto\ls116\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 [hid., 43.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 155
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par the "without tendency" as a base from which to produce a higher degree of "purifica\-tion," characterized, in fact, by those three elements: }{\i\cf1\insrsid11894558 suddhika-sunnatam, suddhika-}{\cf1\insrsid11894558 animittam, }{\i\cf1\insrsid11894558 
suddhika-appanihitam.30
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 The perfection of the four jh\'e2na implies their "embodiment," and this also signi\-fies a tra
nsformation of the invisible structure of the human organism (with particu\-lar emphasis on the sams\'e2ric being which is its root), which is brought about by the pervasion of this structure by the states corresponding to the }{
\i\f113\cf1\insrsid11894558 jh\'e2na. }{\cf1\insrsid11894558 The texts, in fact, speak }{\f113\cf1\insrsid11894558 
of an actual "bodily reliving in oneself' of "those saintly liberations, which are high above all form. formless," and this is considered as a higher stage of achievement. Thus. there is a distinction between one who is "liberated on both sides"-ubhatobh
\'e2g}{\cf1\insrsid11894558 a-vimutta-and one who is only liberated "as to knowledge"-panna-vi}{\i\cf1\insrsid11894558 mutta. }{\f113\cf1\insrsid11894558 
The second is the case of the man who "has not bodily achieved those blissful liberations that are beyond form, formless" and in whom the intoxications, the "manias" or \'e2sava, are for}{\cf1\insrsid11894558  this reason only removed in part"
\par To show this process of "embodiment" of the four jhana, appropriate similes are given throughout; they are important since they also serve to throw further light on the essence of each of the practices in question.
\par Here }{\i\cf1\insrsid11894558 is }{\f113\cf1\insrsid11894558 a simile that concerns the first jh\'e2
na: "As an expert bath attendant or bath attendant's apprentice puts soap powder in a bath, soaks it with water, mixes and dissolves it in such a manner that its foam is completely permeated, saturated within and witho}{\cf1\insrsid11894558 
ut with moisture, leaving none over: just so the ascetic pervades and infuses, fills and saturates his body with the serenity born of detachment, perceptive and thoughtful, pervaded with fervor and beatitude, so that not the smallest part of his body is l
eft unsaturated with this serenity born of detachment."
\par }{\f113\cf1\insrsid11894558 Second jh\'e2
na: "As a lake with a subterranean spring; and into this lake there flows no rivulet from east or from west, from north or from south, nor do the clouds pour their rain into it, but only the fresh spring at the bottom wells up and completely perv}{
\cf1\insrsid11894558 
ades it, infuses, fills, and saturates it, so that not the smallest part of the lake is left unsaturated with fresh water; just so the ascetic pervades and infuses his body with internal serene calm, born of self-recollection, pervaded with fervor and bea
ti\-
tude." We should note, here, the simile of the internal spring, the idea of something fresh that spreads out from the inside and from the "bottom"-from the detached "intellectual simplicity" which has been achieved-unsullied by any influx of out-side cur
rents; that is to say, with all vital samsaric nourishment neutralized.
\par }\pard \qj \li360\ri0\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\f113\cf1\insrsid11894558 Third jh\'e2na: "As in a lake with lotus plants some lotus flowers are born in water,
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 30.\tab}}\pard \qj \li0\ri0\sb432\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls117\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}
\faauto\ls117\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Dhamma-sangani, 344-53: 505-27.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 31.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls117\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}
\faauto\ls117\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh , }{\cf1\insrsid11894558 b.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 32.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls117\pnrnot0\pndec\pnstart30\pnindent360 {\pntxta .}}\faauto\ls117\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 [bid,. 70.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 156
\par }\pard \qc \li0\ri72\sb36\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 develop in the water, remain below the surface of the water, and draw their nourish\-
ment from the depths of the water, and their blooms and their roots are pervaded. infused, filled, and saturated with fresh water, so that not the smallest part of any lotus flower is left unsaturated with fresh m
oisture: just so the ascetic persuades and infuses, tills and saturates his body with purified joy, so that not the smallest part of his body is left unsaturated with purified joy." While in the preceding phase we spoke only of a deep internal spring, her
e we have a further development, we have a state that now encloses, permeates, and nourishes the entire bodily structure, by transforming the general sensation that corresponds to it, just as we have already said.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Fourth }{\i\f113\cf1\insrsid11894558 jh\'e2na: }{\cf1\insrsid11894558 "As a man might cloak himself
 from head to foot in a white mantle, so that not the smallest part of his body was left uncovered by the white mantle: just so the ascetic sits, having covered his body with a state of extreme equanimity and purity and clarity, so that not the smallest p
art of his body is left uncovered by the state of extreme equanimity and purity and illumination." We are, then, at a third phase: the body is not only pervaded but also covered by the new force, it is envel\-
oped in the force as if the body did not contain the force but the force contained the body. The ascetic dominates his body, covers his body."
\par The similes we have just given are among those that, to a great extent, serve as "magic keys": they have a power of illumination for those who use them as a start
ing point when elaborating this phase of embodying the experience corresponding to the four jhana.
\par }\pard \ql \li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 The path leading through the }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 
is not the only one considered by the Buddhist teaching. The texts indicate a second path that, from its effects, would seem to be equivalent. It may be called "path of saintliness" or "wet path," as opposed to the other which is mainly in the nature
 of a "dry path.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  While the }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 are necessarily\line 
achieved by way of an intellectual catharsis and spiritual concentration, in the other path, which we shall now briefly discuss, feeling plays a large part, although it is employed in conjunction with perfe
ct awareness and is used purely instrumentally. This second path consists of four awakenings that are called }{\i\cf1\insrsid11894558 brahmavihara-bhav}{\f113\cf1\insrsid11894558 ana, that is, "unfolding of the divine states," or appamann\'e2
, "the limitless," the "infinite (states)," }{\i\cf1\insrsid11894558 We }{\cf1\insrsid11894558 shall use the term }{\i\cf1\insrsid11894558 irradiant }{\cf1\insrsid11894558 
contemplation. The method aims at dissolving the bond of finite consciousness by means of the irradiation of an ever vaster, more disindividualized and more universal feeling, so developed that it ends by leading to the same state as the fourth }{
\i\f113\cf1\insrsid11894558 jh\'e2na}{\i\cf1\insrsid11894558 , }{\cf1\insrsid11894558 to a state of almost discarnate
\par }\pard \qj \fi-288\li288\ri72\sb468\sa72\sl192\slmult0\nowidctlpar\tx0\faauto\rin72\lin288\itap0 {\cf1\insrsid11894558 33. }{\i\cf1\insrsid11894558 Digha. 2.82. }{\cf1\insrsid11894558 
The white mantle of some western monastic orders that is provided with a hood coveting the head also. in special rites, has a symbolical value That may he interpreted on these lines: a value that in the Church has been lost.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 157
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
equanimity and mental clarity. This path entails the recognition that: "Before, this mind of mine was limited and obstructed. But now, it is limitless and unfolded, and no limited action can still exist in it or maintain itself in it."}{
\cf1\super\insrsid11894558 34}{\cf1\insrsid11894558  Again we have a cathar\-
sis. The four appamanna are conceived as containing, in fact, a "purification"; thus it is said that one who has realized them "has bathed with the inner bathing" and has no further need of external rites of purification.}{\cf1\super\insrsid11894558 35}{
\cf1\insrsid11894558  They produce "the limitless re\-demption of mind.}{\cf1\super\insrsid11894558 "36
\par }\pard \qj \fi288\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 Here are the formulae that are given by the canon for the four irradiant contem\-plations: "The ascetic dwells with his spirit pervaded by love (mett
\'e2) and irradiates one direction, a second, a third, a fou}{\cf1\insrsid11894558 rth, so across and upward and downward: iden\-
tifying himself in all things everywhere, he irradiates the whole world with spirit pervaded by love, with ample, profound, unlimited mind, free of hate and rancor." The formula is repeated three more times, unc
hanged except for the term, love, which is replaced in turn by compassion }{\i\cf1\insrsid11894558 (karuna), }{\f113\cf1\insrsid11894558 sympathetic joy (mudita), and lastly equanimity, immutability, or stability (upekkh\'e2
). After the irradiation of the feeling of love, follow compassion and sympathetic joy. }{\cf1\insrsid11894558 
Through love the ascetic feels himself in all beings, noble or common, happy and unhappy, both of this world and of every other world; he feels their destiny as though it were his own, he takes upon himself the contingency of their life, he feels with the
ir feeling or suffering (compassion)-but he then irradiates joy, as if the darkness in each being had dis\-solved, as if the feeling he irradiates were beneficial to the beings and were sustain\-
ing, clarifying, and liberating them. Then follows the last irradiation, that of immuta\-
bility or stability: the ascetic, still developing this universal consciousness, is as if he willed the "being" of each being. He aims at infusing in every creature that same calm, that same quality of stability and of equanimity th
at he has developed in him-self, by projecting in them the quality of "being," that same unshakability or security that he has achieved by completing this process of universalization. In this connec\-
tion, we may call to mind these words: "Peace I leave wit
h you, my peace I give unto you: not as the world giveth), give I unto you. Let not your heart be troubled, neither let it he afraid."37 The formula is repeated, changing only, for each contemplation, the quality of the basic feeling that is to be aroused
 
first in oneself and then to be irradiated: "The ascetic dwells with compassionate-joyful-immutable mind and irradiates one direction, then the second, then the third, then the fourth, above, be-low, across: identifying himself everywhere in all things, h
e dwells irradiating the
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 34.\tab}}\pard \ql \li0\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls118\pnrnot0\pndec\pnstart34\pnindent360 {\pntxta .}}
\faauto\ls118\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Angutt , 10.208.
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 35 Majjh.. 7.
\par 36. Ibid., 43.
\par }\pard \ql \fi-288\li288\ri0\sa72\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin288\itap0 {\cf1\insrsid11894558 37. John 14:27; cf. }{\i\cf1\insrsid11894558 Mahaparinirv., }{\cf1\insrsid11894558 
40 : "The Awakened One 15 peace lo himself and hears peace for the entire world."
\par 
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 158
\par }\pard \qc \li0\ri0\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 whole world with compassionate-joyful-immutable spirit, with ample, profound, unlimited mind, free of hate and rancor."38
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 To set free one's heart by unfolding a love that turns to compassion, a compas\-
sion that turns to joy, a joy that turns to unchangeability, to impassible clarity and unshakable detachment, is the aim of this fourfold contemplation. To achieve it en\-
tirely, that is to say, to dissolve all trace of finite and unquiet subjectivity, is, accord\-ing to Buddhism, to have achieved the condition necessary for a state of union with the theistic god, with Br
ahma-brahma-sahayata One text, in connection with the fourth irradiant contemplation, even states; "Thus, 0 disciples, an ascetic dwells as a god."3}{\cf1\super\insrsid11894558 9}{\cf1\insrsid11894558 
 In any case, by this path that, as we have said, is comparable to the "way of saintliness," the anag}{\cf1\super\insrsid11894558 a}{\cf1\insrsid11894558 mi-phala or the "fruit of no return" may be achieved: the indi\-
vidual in question, after the dissolution of the body, arises in the world of Brahma, a world, as de Lorenzo has rightly pointed out,40 of which Dante's whole paradise is but an allegorical represen
tation; a world that for Buddhism, however, is only a stage to be passed, a world that, when compared with absolute liberation, appears as something inferior-hina-as something yet conditioned '
\par As in the }{\i\f113\cf1\insrsid11894558 jh\'e2na, }{\cf1\insrsid11894558 so also in these irradiant contemplations an interior and invin\-
cible force is set free and expands, once the preliminary ascesis has sufficiently barred the roads along which external contingencies might disturb the internal being. The states to be aroused and irradiated, including unchangeability, 
acquire the characteris\-
tics of absolute forces--rather than of feelings in the normal sense-which are such that they may even make themselves objectively felt at a distance," of forces that derive from a cosmic consciousness that completely dominates feel
ing and overcomes all suffering and all reaction of the spirit to an extent almost inconceivable. The irradiant contemplations are in this way related to the power of patientia, to the capacity for unwavering endurance of all that can come from the world 
o
f men by engulfing it in the vastness of the liberated mind. Whether people behave with love or with hate, whether their words are kind or unkind, sincere or false, whether their action tends to produce joy or suffering, the heart of the ascetic who pract
i}{\f113\cf1\insrsid11894558 ces the appamann\'e2 must remain undisturbed, no evil word must escape him; he must, instead, remain friendly and compassionate, his spirit must he loving and without secret malice. With a loving
\par }\pard \ql \li0\ri0\sb360\sl204\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\sub\insrsid11894558 38.}{\i\cf1\insrsid11894558  Majjh., 7.
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 39. Angutt.. }{\cf1\insrsid11894558 4.I90.
\par 40. G. de Lorenzo, }{\i\cf1\insrsid11894558 I discorsi di }{\cf1\insrsid11894558 Gotamo }{\i\cf1\insrsid11894558 Buddho (Bari, }{\cf1\insrsid11894558 1916-27), footnote to Majjh., 97.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 41.\tab}}\pard \qj \fi-288\li288\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls119\pnrnot0\pndec\pnstart41\pnindent360 {\pntxta .}}
\faauto\ls119\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 
Cf. Majjh., 120, where it is said that he who aims al extinction goes beyond all the divine spheres, "he dues not arise in any place, he does not arise at any point." Furthermore. the absolutely n
eutral state in the path of awakening stands higher than any beatitude, even celestial. When this state wanes. beatitude, formerly overcome springs up again: ibid., 102.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 42.\tab}}\pard \ql \fi-288\li288\ri0\sa72\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls119\pnrnot0\pndec\pnstart41\pnindent360 {\pntxta .}}
\faauto\ls119\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 According to Samyutt., 42.8, the irradiated forces are perceived by all beings like the sound of a trumpet, blown without effort, in the four regions.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 159
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par spirit the person who may have acted for good or ill is irradiated; starting from him, the ascetic will then irradiate the whole world with a loving spirit, with ample, profound, limitless spi}{\cf1\super\insrsid11894558 r}{\cf1\insrsid11894558 
it, free of impurities and rancor. And some cosmic similes are added: with spirit like the earth, like water, like the air, like fife.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 "Like the earth"-says the Buddha-"practice ascesis. Just as upon the earth there is thrown the pure and the impur
e, excrement and urine, mucus and pus and blood, yet because of this the earth is not distressed nor saddened nor troubled: so also you, like the earth, must practice ascesis: for if you, like the earth, practice ascesis, your mind, touched by joy or suff
ering, will not be disturbed.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 And the same for water: as in water there is washed the pure and the impure, or as in the fire there is burned the pure and the impure, or as the wind blows on the pure and the impure, or as, lastly, space is not limited by an
ything. so must one practice ascesis, like water and fire, like wind and space: and the mind, touched by joy or suffering, will not be disturbed.43
\par There is a similar cycle of similes that again point out the cosmic nature of the feelings to be aroused and
 irradiated in such contemplations. It is said: "Should a man arrive with a hoe and a box and speak thus: 'I will clear away the earth' and should he hoe here and there. and remove the soil here and there, and throw it here and there and speak thus: 'You 
shall be without earth'-what think you now, dis\-
ciples: Could this man clear away the earth?-Surely not, Lord," is the answer. "And why not?-The earth, Lord, is very deep and vast, and could certainly not be cleared away however much that man might toil and labor.}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558 
 And likewise in the case of the air: if a man should come with lac and other colors, and attempt to draw figures in the sky, he would never succeed, since "the sky is formless and invisible, and a figure could certainly not he drawn there however 
much that man might toil and labor." Finally, in the case of water: the fool who with a bundle of lighted straw were to try to dry up the Ganges would never achieve his aim. Thus, with a mind like the earth, like the air, like water, like fire, like space
, with ample, profound, unlimited mind, free of hate and rancor, should one irradiate the whole world, never letting the heart be distressed, never allowing an unkind word to escape, remaining friendly and com\-
passionate. The extreme example given is this: 
"Even if, 0 disciples, brigands and assassins with a two-handed saw were to sever your joints and limbs, one who for this reason were to become angry would not he carrying out my teaching, Therefore you must, 0 disciples, thoroughly train yourselves thus:
 
'Our mind must not be troubled, no evil word must escape our mouth, we shall remain friendly and compassionate, with loving mind, without hidden ill-will we shall irradiate that person; passing on from him we shall then irradiate the whole world with lovi
ng mind, with ample,
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sb72\sa72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 43. }{\i\cf1\insrsid11894558 Majjh., 62; Angutt.. 9.11.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 160
\par }\pard \ql \li1152\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\tx4176\tx5400\faauto\rin0\lin1152\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par profound, unlimited mind, free of hate and rancor.' Thus, 0 disciples, must you thor\-oughly train yourselves."44 In the course of this text it is emphasized that the mind must be put to the test at 
the very moment in which we are faced by injustice: that is to say, we must neutralize and conquer our reaction also when it has most reason to exist. Naturally, we are in the field of pure ascesis, of pure discipline, and it would therefore be a great mi
s
take to attempt to transfer this attitude to the plane of normal life. It should be further noted that there is no question at all of "forgiving"-and still less of `"forgiving" that we may he "forgiven." At a certain point, the whole matter resolves itsel
f into an objective inability to be touched or wounded. The attacker and the unjust find themsel}{\cf1\super\insrsid11894558 v}{\cf1\insrsid11894558 
es in exactly the same condition as the man who seriously imagined he could remove the earth with his hoe or draw figures in the air. For this reason, the nonreaction of the ascetic must be understood-to use one of Kremmerz's similes4}{
\cf1\super\insrsid11894558 5}{\cf1\insrsid11894558 -as the measureless goodwill of a world boxing champion toward a spin\-dly youth who arrogantly challenges him to a trial of strength and skill and who hits or kicks him to provoke h
im. The champion knows that he could lay out his assailant with no effort at all.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 This leads us to a consideration of the part that love-mett\'e2
-plays in the Doc-trine of Awakening. In tthe first place, it does not appear as an absolute value-as charitas, the theological attribute "God is love," but rather as an ascetic instrument that. at}{\cf1\insrsid11894558 
 the fourth stage, gives way to impassibility, to a state of mind that is detached from all beatitude, that is "neutral" in a higher and sovereign sense. In the second place, it has nothing to do with a human "love for one}{\cf1\super\insrsid11894558 '}{
\cf1\insrsid11894558 s neighbor," but rather with the irradiant and almost objective power that proceeds, in a natural way, from an inte\-
grated and liberated mind. This is evident from the Buddhist view that of one who seeks his own health rather than that of others and the one who seeks the health of others 
rather than his own, the former is judged to be superior:" this takes us far indeed from "humanitarianism," but likewise from "egoism." The point is, that he who has not cannot give. Love, here, is not a matter of running after others with cures and solic
itude and effusions, but is something that is based on "obtaining one}{\cf1\super\insrsid11894558 '}{\cf1\insrsid11894558 s own health"-that is, one's own spi}{\cf1\super\insrsid11894558 r}{\cf1\insrsid11894558 
itual fulfillment until it becomes "radiant." and like the light of the sun that shines equally, irresistibly, and impersonally upon the good as upon the evil, without any special "affection," without any particular intent.
\par In this connection, we recall the discrimination made by Christian theology in order to explain the possibility of loving even those for whom one harbors a natural aversion and repugnance so strong that one may have to restrain oneself physically
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 44.\tab}}\pard \qj \li0\ri0\sb468\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls120\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}
\faauto\ls120\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 21.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 45.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls120\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}
\faauto\ls120\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Cf. G. }{\cf1\insrsid11894558 Kremmerz. }{\i\cf1\insrsid11894558 Dialoghi sull'ermetismo }{\cf1\insrsid11894558 (Spoleto, 192}{\i\cf1\super\insrsid11894558 ,}{\i\cf1\insrsid11894558 
1).}{\cf1\insrsid11894558  pp. }{\i\cf1\insrsid11894558 53-54.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 46.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls120\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}\faauto\ls120\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Angutt., }{\i\cf1\insrsid11894558 4.95.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 161
\par }\pard \qc \li0\ri0\sb72\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par from giving expression to it. Here the distinction is between natural and supernatural l
ove, between love based on the senses and love based on will and liberty. The former is, in fact, conditioned by feeling and is not free. since it does not stir until confronted by an object corresponding to a tendency; for this reason, when the object ch
anges or when the mind alters its outlook, the love decreases or gives place to another feeling. In this form of love the individual, in fact, only loves himself or, mor}{\f113\cf1\insrsid11894558 e correctly, it is the sams\'e2
ric being in him that loves; and this is so not only with lustful love but also with sublimated forms of love and affection. This is all part of the world of }{\i\cf1\insrsid11894558 dukkha. }{\cf1\insrsid11894558 
it is an alteration, a bond, a disturbance of the spirit. The Ariyan path of awakening does not recognize love in this sense, and regards it in all its forms as a limitation and an imperfection.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Different is }{\i\cf1\insrsid11894558 amor intellectualis, }{\cf1\insrsid11894558 which, though preserving the characteristics of an affective state }{
\i\cf1\insrsid11894558 sui generis, }{\cf1\insrsid11894558 is based 
not on sensibility but, as we have said, on will and liberty. In Christian theology this is "loving all creatures in God"; which means that we here remember each individual's transcendental source, liking in him that which he is in the impersonal, metaphy
s
ical sense, and resolutely excluding any like or dislike proceeding from our particular nature. In this case liberty of spirit triumphs over the conditioned character of the senses, and love becomes the purer and the sign of higher liberty the less it dep
ends upon particular satisfactions and attachment to single beings"
\par Only if we think of love in these terms can we understand that its value is simply instrumental and cathartic: in the ladder of Buddhist realizations it takes its place simply as the equivalent of the earlier }{\i\f113\cf1\insrsid11894558 jh\'e2na, }{
\cf1\insrsid11894558 that is to say, of the contemplative simplifications designed to remove the limitation of the individual and to neutralize the "five bonds." And we can then understand another thing, which is the magical power attributed by Buddh
ism, in certain circumstances, to love. There corresponds to this love, that is deeply experienced in the "intellectual" sense already described, a certain removal of the I-thou relationship, not as combination with or losing oneself in the loved one, but
 in the sense of establishing a concord between whole and part, between creator ("father") and created ("son"), between the limitless and the lim\-
ited. In loving, one goes outside oneself, that is to say, beyond the state in which the other person may be "o
ne like us," one creature facing another-one assumes, one makes one's own the being of the other person, who then finds himself facing a profundity that he himself cannot attain and consequently against which he is power-less." He loves him, as it were, h
imself, not finitely, however, but infinitely; it is himself with an extra dimension that is created by the very act of love. In this man-
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 47.\tab}}\pard \qj \li0\ri0\sb396\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls121\pnrnot0\pndec\pnstart47\pnindent360 {\pntxta .}}
\faauto\ls121\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Cf. }{\cf1\insrsid11894558 I. Le }{\i\cf1\insrsid11894558 Masson. Avis spirituels et meditations }{\cf1\insrsid11894558 (Tournai. 1911), p. }{\i\cf1\insrsid11894558 23ff.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 48.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls121\pnrnot0\pndec\pnstart47\pnindent360 {\pntxta .}}\faauto\ls121\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Cf. }{\cf1\insrsid11894558 J. Evola. }{\i\cf1\insrsid11894558 Fenomenologia dell'individuo assoluto (Turin, 1930), }{\cf1\insrsid11894558 p. 247ff.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 162
\par }\pard \qc \li0\ri0\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
ner, when love is developed into an objective intensity it may give rise to a magic force that is able to paralyze all unfriendly acts of which the other person may be capable. Thus it is said that one who practises and truly develops love, thereby free\-
ing his mind, also develops a state such that fire, and poison, and weapons have no longer power over him.}{\cf1\super\insrsid11894558 49}{\cf1\insrsid11894558 
 This same idea is expressed in various Buddhist legends. By irradiating with unlimited mind, full of love and
 compassion, vast as the earth, Prince Siddhattha is supposed to have halted the onrush of an elephant set upon him by an enemy. On being told of the death of a disciple from snakebite, the Buddha says that this would not have happened had the disciple ir
r
adiated the world of snakes with loving mind; and here we have the confirmation of the very idea we have just discussed: love creates a defense, paralyzes hostile beings, disarms them and makes them retreat, because it arouses in them the feeling that the
ir limited sel}{\cf1\super\insrsid11894558 v}{\cf1\insrsid11894558 
es are facing the limitless. Thus we read, in connection with the irradiant contemplation of love: "Infinite is the Awakened One, infinite is the the doctrine-you, instead, are finite beings. I have created my protection, I have sung my hymn 
of defense-let all living beings retreat."}{\cf1\super\insrsid11894558 50}{\cf1\insrsid11894558 
 We can see from this how ignorant of Buddhism are those who practically deny to it the dignity of a proper "religion" since they understand it as a simple ethic of "love" and "compassion" in an adulterated, equalitarian, and humanitarian sense.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Some texts advocate a combination of the irradiant contemplations with the }{\i\f113\cf1\insrsid11894558 jh\'e2na; }{\cf1\insrsid11894558 
in which case, it is in those states of abstraction and internal transparency belonging to the }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 that, at a later phase of the disciplin
e, the awakenings of the "four divine states" should be practised through the successive stages of irradiation already described.51 One kind of "purification" thus raises the other to a higher power; and here we may pause to consider the possibility of th
e existence of beings who, according to Buddhism, from their distant, unknown solitudes, irradiate the world with influences far more efficacious and valuable than those that any visible human action can provide.
\par As we have said, the four irradiant contemplations are equivalent, in practise, to the four }{\i\f113\cf1\insrsid11894558 jh\'e2na. }{\cf1\insrsid11894558 
They also lead us to the extreme limit of individuality, to the point beyond which there are the regions "free from form"-arupa-Ioka-or the "supercelestial" regions, whichever one prefers. As long as o
ne's horizons have not been made to appear relative by the will for absolute liberation, these states of love and of universalization, up to and including the purity of the fourth "limitless" con\-
templation, which correspond, one might say, to the mode of pure "being," may
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 49.\tab}}\pard \qj \li0\ri0\sb468\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls122\pnrnot0\pndec\pnstart49\pnindent360 {\pntxta .}}
\faauto\ls122\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt.. }{\cf1\insrsid11894558 8.1.63.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 50.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls122\pnrnot0\pndec\pnstart49\pnindent360 {\pntxta .}}
\faauto\ls122\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Cullavagga (Vin. ), }{\f113\cf1\insrsid11894558 5.6; cf. Angutt.. 4.67; J\'e2taka, 203.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 51.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls122\pnrnot0\pndec\pnstart49\pnindent360 {\pntxta .}}\faauto\ls122\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Angutt.. 8.63; Dhamma-sangani, }{\cf1\insrsid11894558 251.
\par }\pard \qc \li0\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 163
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 serve as a way to liberation from the self and from finite will, and bring one as far as the }{\i\cf1\insrsid11894558 unio mystica, }{\cf1\insrsid11894558 
that is to say, the }{\i\f113\cf1\insrsid11894558 brahm\'e2-sahayat\'e2 }{\cf1\insrsid11894558 already mentioned. We know already
, however, that this is "too little" for the Ariyan vocation. The Awakened One knows the path that leads to the state of unity, which may he realized in life or after death, with the theistic divinity: he even goes so far as to say (a thing that should be
 
noted by certain Catholic apologetics when it pronounces every kind of foolish judgment upon Buddhism), that for him to point out such a path as this is as easy as for a man who is a native of a village to point out the road leading to that village.52 The
 truth he proclaims is, however, that there exists "a higher liberty.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  The mania of "saintliness" is to be overcome, in the same way as those of desire and existences.53
\par }\pard \qj \fi360\li0\ri0\sa6120\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Of the four }{\i\f113\cf1\insrsid11894558 brahma-vih\'e2r\'e2, }{\cf1\insrsid11894558 the irradiant contemplations, considered in them-selves, we 
must say: "this does not lead to turning away, not to cessation, not to calm, not to wisdom, not to awakening, not to extinction-but only to ascension into a world of saintliness.}{\cf1\super\insrsid11894558 "54}{\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 52.\tab}}\pard \ql \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls123\pnrnot0\pndec\pnstart52\pnindent360 {\pntxta .}}
\faauto\ls123\rin0\lin144\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., 99.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 53.\tab}}\pard \ql \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls123\pnrnot0\pndec\pnstart52\pnindent360 {\pntxta .}}
\faauto\ls123\rin0\lin144\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 10.20.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 54.\tab}}\pard \ql \li144\ri0\sb36\sa72\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls123\pnrnot0\pndec\pnstart52\pnindent360 {\pntxta .}}
\faauto\ls123\rin0\lin144\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., 83.
\par }\pard \ql \li3384\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin3384\itap0 {\cf1\insrsid11894558 164
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 13
\par }\pard \qc \li0\ri0\sb1224\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The States Free from Form\line and the Extinction
\par }\pard \qj \li0\ri0\sb864\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 The region of the later realizations of the Ariya, up till the great liberation, corre\-
sponds to the arupa world. Having overcome sensible existence (k\'e2ma-lupa) having overcome the possibility of rearising in the world of pure forms }{\i\cf1\insrsid11894558 (rupa-loka) }{\cf1\insrsid11894558 one still m}{\f113\cf1\insrsid11894558 
ust proceed, if one has the power, to the overcoming of existence free from form (arupa-loka) and of the "desire" of which it may be the object (arupa-r\'e2ga). By }{\i\cf1\insrsid11894558 arupa-}{\cf1\insrsid11894558 
loka, we must understand the sphere in which only that which is "essence" remains, only pure possibility of manifestation, or "meaning": while the formal and mani\-
fested aspect, which may, among other ways, manifest itself through the phenomena of supersensory vision, entirely falls away. From the individual's point of view, this is the space that extends beyond the fourth }{\i\f113\cf1\insrsid11894558 nid\'e2na, n
\'e2ma-rupa, }{\f113\cf1\insrsid11894558 that is to say, beyond individuation. Dissociation from the sams\'e2ric being occurs when we enter into this higher ascetic and transcendental region, in which we still have to remove the first three }{
\i\f113\cf1\insrsid11894558 nid\'e2na }{\cf1\insrsid11894558 of the series: firstly, }{\i\f113\cf1\insrsid11894558 vinn\'e2na, }{\cf1\insrsid11894558 
understood as both the general possibility of a definite and dependent existence, and also the absolutely original motus that may lead to such an existence, in its double aspect of "nonwisdom" }{\i\f113\cf1\insrsid11894558 (avijj\'e2) }{
\cf1\insrsid11894558 and of intoxicated energy, }{\i\f113\cf1\insrsid11894558 sankh\'e2ra }{\f113\cf1\insrsid11894558 and \'e2sava.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In the 
same way that, after the phase of defense, consolidation and preliminary detachment, the ascetic was offered two nearly equivalent paths, namely, the four }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 
and the four irradiant contemplations, so, in this final development, a twofold path is again offered. The first of these is by way of completely abstract contempla\-tions "without form" and is developed, in fact, in the same sense as the aforesaid }{
\i\f113\cf1\insrsid11894558 jh\'e2na; }{\cf1\insrsid11894558 indeed, the term }{\i\f113\cf1\insrsid11894558 arupa-jh\'e2na }{\cf1\insrsid11894558 is often used here. The other path, on the con\-trary, is made up of
 special illuminating visions-abhinna-and is imbued much more with the spirit of the irradiant contemplations.
\par }\pard \ql \li360\ri0\sa252\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 Before we deal with these paths, it will he profitable to take the opportunity of
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 165
\par }\pard \ql \li3024\ri0\sb72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin3024\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par referring to certain initial techniques and instruments that are considered by Bud\-dhism as auxiliary and preparatory means-parikamma-nimitta-both for the }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 
we have yet to speak of, and for those we have already discussed. The texts speak of eight "liberations" }{\i\f113\cf1\insrsid11894558 (vimokkh\'e2), }{\cf1\insrsid11894558 five of which are the }{\i\f113\cf1\insrsid11894558 \'e2yatana, }{
\cf1\insrsid11894558 that is, the contempla\-tive states of the region "without form," while three are clearly contemplations pre\-
liminary to them. In the first of these latter contemplations one considers, in one's own being, the single element "form," and one completely concentrates one's mind upon it: this is not entirely unrelated to some methods known among ancient Medi\-te
rranean initiations and associated with the formula: "to go out (from the body, from individual consciousness) through the skin." To feel only the "form" of one's own organism is like feeling its surface, the "skin." According to those ancient mystic teac
h
ings, to isolate this sensation of the "form" and almost to lose oneself in it can, in certain cases, be a way of "going out."' And it is a method of Tibetan yoga firstly to identify one's body with that of a divinity and then to apprehend it as empty, as
 if it were made only of a shining and transparent skin.' The second "liberation" con\-sists of forgetting one's own form, one's own body. and absorbing oneself instead in an outside form, which alone must engage the mind and the sensibility. This is con
\-nected with the technique of the }{\i\cf1\insrsid11894558 kasina }{\cf1\insrsid11894558 
that we are just about to discuss. The third "liberation" is connected with "splendor" and "beauty"-there are even texts that consider that these two elements only are the supports in the passage to the form-less.' Ther
e thus appears on the scene something that recalls the part played by aesthetic feeling in the Platonist and Neoplatonist mystiques, namely, a kind of en\-
thusiasm or rapture that acts as a vehicle for the attaining of the supersensible. The difference is t
hat here we are not dealing with the joy of the artist or of the lover of art, but rather with a quintessential and abstract feeling that is roused, not by an image or a living creature or an aspect of nature, but simply by a pure color, light, brilliance
, or fire in a mind that has already been brought to the limit of purely indi\-vidual and human consciousness as the result of the ascesis we have so far described. This refers to the kasina themselves.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The term }{\i\cf1\insrsid11894558 kasina }{\cf1\insrsid11894558 means, literally, "totality." It denote
s a procedure that would he described today as "hypnotic," a procedure by means of which consciousness is led to become absorbed by identification in an object, until they form together a
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 1.\tab}}\pard \qj \fi-144\li288\ri0\sb252\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls124\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls124\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 Cf. G. Meyrink, Golem. chap. 18: "The key is found purely and simply
 in making oneself aware of the 'form of one's own T,' of one's own skin, I mean, sunk though one may be in sleep; in discovering the narrow crack through which consciousness finds its way between the state of wakefulness and that of the deepest sleep." I
t must he understood that. in the }{\i\cf1\insrsid11894558 kasina. }{\cf1\insrsid11894558 the power of concentration produces condi\-tions analogous to those of sleep.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 2.\tab}}\pard \qj \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls124\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls124\rin0\lin144\itap0\pararsid11894558 {\cf1\insrsid11894558 Texts in W. Y. Evans-Wentz, }{\i\cf1\insrsid11894558 Tibetan Yoga and Secret Doctrines }{\cf1\insrsid11894558 (London, 1935). pp. 173-75. 190.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \qj \li144\ri0\sb36\sa324\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls124\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls124\rin0\lin144\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Digha. }{\cf1\insrsid11894558 15.35; }{\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 8.66; }{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 77.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 166
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
"wholeness," one single thing. This process of identification produces isolation of the mind not only from physical impressions but also from one's own person: the "five hindrances" being overcome, the passage to the abstract contemplations is made easie
r or hastened.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
As to technique: one may start with a disc of some perfectly pure color, dark blue, yellow, red, or white, which is placed in front of the person who is to perform the exercise. Alternatively, a round opening can be made, through which an ar
ea of bright sky may be seen, or the same can be done in a screen placed in front of a fire in such a manner that a disc of flame is visible. In one way or another, one must arrange to have before one a regular shape occupied by a pure and even color or l
u
minosity. The mind should be detached from all longing or worry and should warm to the thought of the truth and of the awakening of the Ariyas. Thus the mind is prepared for concentration and is pervaded by the thought that the action about to be undertak
en will facilitate the grace of the mind's own liberation. After this is done, one must gaze fixedly at the luminous disc, "with eyes neither too widely open nor half-closed, as one looks at oneself in a mirror," without interruption, without blink\-
ing, con
centrating wholly on this perception, until there is created a false image (today we would say, an hallucinatory image) of the shape. One must then continue to concentrate on this image, with the eyes both open and closed, if necessary "a hundred or a tho
u
sand times," until the mental image is established in such a way that one continues to see it even involuntarily, with the eyes closed or open and with the gaze removed from the object. The first phase of the operation is complete when the "reflex," the m
ental counterpart of the physical image of the disc, called }{\i\cf1\insrsid11894558 uggaha-nimitta, }{\cf1\insrsid11894558 
is equally visible with the eyes open or closed. One can then stop sitting in front of the disc and pass on to the second phase of the exercise.
\par }\pard \qj \fi360\li0\ri0\sa288\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In this further phase the "reflex" must, in its turn, serve as the basis for concen\-
tration that is now, in a manner of speaking, of the second degree. It is no longer the physical eye that fixes its gaze, but the eye that has been opened by the }{\i\f113\cf1\insrsid11894558 7na-jh\'e2na-cakkhu. }{\cf1\insrsid11894558 
The procedure, however, is the same: one again has to identify oneself with the mental image, forgetting everything else, just as was done previously with the image provided by the senses. If this second concentration on the interior imag}{
\f113\cf1\insrsid11894558 e is rightly carried out, there finally springs out from this image a new reflex of the sec\-ond degree, something purely spiritual-patibh\'e2
ga-nimitta-"without form, without color." This resembles the melting of a fog, or the shining of the morning star, or }{\cf1\insrsid11894558 
the appearance of the moon from behind clouds, or is like the flash of a mirror taken from its case, or of a perfectly polished gem. These terms are used to describe the appearance of the new image that "shatters" and annihilates the preceding "halluci\-
natory" image, and "rises, a hundred, a thousand times more clear." At the
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 167
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\f113\cf1\insrsid11894558 moment when this experience occurs, the obstacle formed by one's own individual\-ity and by the "five bonds" is removed, the power of the \'e2
sava is neutralized, and the passage of th}{\cf1\insrsid11894558 e mind to the apprehension of the states free from form, or of pure forms, is made easier.4
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
The so-called light kasina is appreciably different; it is indicated in the texts thus: "The ascetic fixes his attention on perception of light, he fixes his mind o
n the perception of day: as by day so by night, as by night so by day. Thus he trains himself, with his mind aware, untroubled, in the contemplation of light." Correctly and con\-
stantly practiced, this exercise should ease the opening of the "eye of wisdom."}{\cf1\super\insrsid11894558 5}{\cf1\insrsid11894558 
\par Another process of "emptying" is more mental in character and is based on successive abstractions. Forgetting oneself and one's connection with common hu\-man existence, one allows only the image "forest," for example, to remain, as if it were the only }{
\f113\cf1\insrsid11894558 thing in the world that existed, until the spirit is relaxed, made firm, and freed. This produces a feeling of "voidness," of "real, inviolable vacancy"-sunnat\'e2
. One then drops the idea of forest, leaving as the only object for the mind the idea of "earth,}{\cf1\insrsid11894558 
" putting aside, however, all its characteristics; "as the hide of a bull is well cleaned with a scraper, and its wrinkles smoothed out," there exists nothing but "earth" in the world. And one apprehends the same feeling of liberty, or voidness, in concei
ving that only the idea "earth" persists as support of the mind. From "earth" one finally moves to the idea "infinite space"-with which one achieves the passage to the object of the first }{\i\cf1\insrsid11894558 arupa }{\cf1\insrsid11894558 
and meditation, that is to say, of the first of the medita\-tions beyond form.
\par }\pard \qj \fi360\li0\ri72\sa216\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
Before going any further, we must forestall any misunderstandings that may arise regarding the implications of these forms of approach that are based on what is almost a hypnotic technique. It is quite possible that those idle people who go 
in search of "occult exercises," of short-cuts by which to reach the supersensible without effort, may believe that they have found something on these lines in the color and light }{\i\cf1\insrsid11894558 kasina, }{\cf1\insrsid11894558 
they may then mistakenly believe that by practicing a form of hypnos
is they can do without any renunciation, discipline, or spiritual effort. This would be a grave mistake. These material procedures mean very little in themselves: their only purpose is to neu\-
tralize peripheral sensitivity. It is then a question of seeing, firstly, if something of con\-
sciousness still remains, once the neutralization has been achieved; and secondly, if it does, what is the nature of any experience that may result. Everyone knows that pro\-cedures similar to those of the color and light }{\i\cf1\insrsid11894558 kasina }
{\cf1\insrsid11894558 have been used both in the prac\-tice of magic and by visionaries, and in modem times, among forms of experimental hypnosis. The technique of the "magic mirror" will be familiar to some, a technique
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \li144\ri0\sl204\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls125\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}
\faauto\ls125\rin0\lin144\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Visuddhi-magga. }{\cf1\insrsid11894558 4 (W. 293 ff.); Angutt.. 1.20; cf. WO., }{\i\cf1\insrsid11894558 77.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls125\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}
\faauto\ls125\rin0\lin144\itap0\pararsid11894558 {\cf1\insrsid11894558 Angutt., 4.41.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \ql \li144\ri0\sa72\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls125\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}\faauto\ls125\rin0\lin144\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 12I.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 168
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 that consists of gazing at a luminous point reflected by a curved mir}{\cf1\super\insrsid11894558 r}{\cf1\insrsid11894558 
or: others will be acquainted with the practice of "divination," based on fixing the sight on a mirror or water or on the fire. We can see from this that the technique of the }{\i\cf1\insrsid11894558 kasina, }{\cf1\insrsid11894558 
in itself, is neutral, and may produce one or another result, without in itself determining which. Thus, except for cases of privileged and exceptional predispositions, anyone with suf\-ficient power of concentration will fi
nd that the effect of staring at the colored discs or at the discs of light will be merely hypnotic, that is to say, that he will descend to a semisomnambulistic state of reduced consciousness like that of people who are hyp\-
notized. In others, "complexes" of all descriptions may emerge and he projected, re\-
sulting in inconclusive visions that may even be dangerous, because not only do they not lead beyond individuality, but they may even disclose and bring up a psychic "sub-soil" and so open the way to the
 manifestation of obscure influences.' Yet, others, once they have mastered the exercise, or if they have special natural gifts, may utilize the state of trance into which they pass for the purpose of divining or magic. Lastly, the best that can happen is
 that apparitions of "divine forms" may occur, of forms belong\-ing to the }{\i\cf1\insrsid11894558 rupa-loka }{\cf1\insrsid11894558 that, however, as we have already said, is itself left behind by the path of awakening of the Ariya.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 For the effective use of the technique in question, the first condition is that con\-
sciousness should be already concentrated and detached and capable of maintaining itself by its own efforts: only then, when the peripheral sensitivity has been neutral\-ized, can one keep one's feet, can one go up rather than down, can one set 
out to attain a purified superconsciousness instead of sinking into the morass of the vision\-ary or low-grade medium. In the second place one needs, as we said, adequate spiri\-
tual tension, pervaded by the idea of awakening, almost like the state of a com\-
pressed spring on the point of release. In this connection a text states that, as a man with a robust digestion swallows and consumes a spoonful of rice without difficulty, so one who aspires to transcendental wisdom goes beyond the initial act of concen
\-tration on the image, absorbs it and transcends it, and achieves the state at which he aims.' No one, then, should nourish any illusions about the techniques we have dis\-
cussed by thinking that they are capable of producing, in the way of genuine spiritual 
realization, anything more than he has already. They can only create, quickly and conveniently, conditions that favor a particular action that, in itself, presupposes a high development of ascetic, "holy," or initiatic consciousness. The same is also true
, although in a lesser degree, of the other, less mechanical forms of approach of which we have spoken: when we are dealing with the path of awakening of the
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \qj \fi-216\li288\ri72\sb252\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls126\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}
\faauto\ls126\rin72\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 It is what, in other ways. nearly always happens in the "mediumistic" states cultivated by modem spiritu\-alism and metapsychics. Cf. our critical studies in }{\i\cf1\insrsid11894558 
Maschera e volto dello spiritualismo contemporaneo, }{\cf1\insrsid11894558 2nd edn. (Bari. 1949).
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \qj \li72\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls126\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls126\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Dhamma-sangani, trans. C. A. F. Rhys Davids (London, 1900), note on p. 59.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 169
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Ariya, a "nobility" and a special internal i
nitiative are always presupposed. Even the continued contemplation of light can lead to little more than hallucinations, instead }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
to the opening of the "eye of wisdom," if we do not have a living and, in a manner of speaking, intellectualized sensation of this light (intellectual light). There is con\-
firmation of this in the fact that the same practice is sometimes advised for wholly contingent purposes, for example, as an antidote to sleep and torpor.'
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 As the starting point for the five }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 free from f
orm we have, on the one hand. objective detachment from the perceptions of the six senses and, on the other, "pure, clear, ductile, flexible, resplendent indifference" in which the series of }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 
we have already considered as well as the series of irradiant contemplations, both cul\-minate. Having made this clear, this is how the texts refer to the contemplative states.
\par First phase: "Completely transcending perceptions }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 form, making the reflex images vanish, reducing every perception of multiplicity, the 
ascetic thinks: 'infinite ether' and reaches the plane of infinite ether."
\par Second phase: "After completely transcending the plane of infinite ether, in the thought: 'infinity of consciousness the ascetic reaches the plane of infinity of con\-sciousness."
\par Third phase: "After completely transcending the plane of infinity of conscious\-ness, in the thought: 'non-existence' the ascetic reaches the plane of non-existence."
\par Fourth phase: "After completely transcending the plane of non-existence, the ascetic reaches the plane beyond consciousness and non-consciousness."
\par Fifth phase: "After completely transcending the plane beyond consciousness and non-consciousness, the ascetic reaches the cessation of the determined."10 At this point, it is said, the "mania" of the illuminated ascetic is destroyed, the }{
\i\f113\cf1\insrsid11894558 \'e2sava }{\cf1\insrsid11894558 
are dissolved, there subsists no longer any "gross or subtle bond"; there is, on the contrary, a flash of absolute liberating knowledge. For this interior vision, which destroys at the root any possibility of con
ditioned existence, the canonical formula is this: "'This is agitation' }{\i\cf1\insrsid11894558 (dukkha), so }{\cf1\insrsid11894558 comprehends the ascetic, knowing the truth; 'This is the genesis of agita\-
tion'; 'This is the destruction of agitation': 'This is the path which leads to the destruc\-tion of agitation.' 'This is mania' }{\i\f113\cf1\insrsid11894558 (\'e2sava), so }{\cf1\insrsid11894558 
comprehends the ascetic, conforming to truth, This is the genesis of mania'; 'This is the destruction }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 mania'; 'This is the path which leads to the destruction }{\i\cf1\insrsid11894558 of }{
\cf1\insrsid11894558 mania' so he sees, conforming to the truth. Thus know\-ing, thus seeing, his spirit becomes freed from the mania of desire }{\i\f113\cf1\insrsid11894558 [k\'e2m\'e2sava], }{\cf1\insrsid11894558 from the mania of existence [}{
\i\f113\cf1\insrsid11894558 bhav\'e2-sava], }{\cf1\insrsid11894558 from the mania of ignorance [}{\i\f113\cf1\insrsid11894558 avijj\'e2sava]. }{\cf1\insrsid11894558 
'ln the liberated one is liberation,' this knowledge arises. 'Exhausted is life, the divine path realised, that which had to be done has been done, this world no longer exists' does he
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 9.\tab}}\pard \qj \li72\ri0\sb396\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls127\pnrnot0\pndec\pnstart9\pnindent360 {\pntxta .}}
\faauto\ls127\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt., 7.58.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 10.\tab}}\pard \ql \li72\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls127\pnrnot0\pndec\pnstart9\pnindent360 {\pntxta .}}\faauto\ls127\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 E.g.. Majjh.. 13; 66.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 170
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 then comprehend.' The culmination is reached, reintegration has been carried out, life and death are overcome, every thirst is ended, the primordia
l anguish-the trem\-bling and the burning-is destroyed.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 A few words of explanation on these transcendental phases of the ascesis: in the formula of the first }{\i\cf1\insrsid11894558 arupa }{
\f113\cf1\insrsid11894558 -jh\'e2na the perceptions of form that are to be overcome are indicated by the term }{\i\f113\cf1\insrsid11894558 patighasann\'e2, }{\cf1\insrsid11894558 which contains the idea of something that re\-
sists. This relates in some degree to experience governed by the law of opposition of object to subject, feeling oneself "1" by contraposition to a non-I, to an object-um, to a }{\i\cf1\insrsid11894558 Gegen-stand }{\cf1\insrsid11894558 
(something that stands against me, that opposes me). This confirms the idea that, in order to enter into the world that is free from form, one must be capable of really abandoning this consciousness of self as an individual "I," condi\-
tioned by a particular "name-and-form," which endures just because of this law. And since all that is individual in an immediate and effective sense is supposed already to have been overcome by means of the preceding catharsis, there remains to he elimi\-
nated only the subtle residue of "I" that persists, as one text says, in the same way as the scent remains even when the flower that has produced it is no longer there.}{\cf1\super\insrsid11894558 12}{\cf1\insrsid11894558 
 As for the "reflex images" that hav
e also to be eliminated in this phase, these refer to the secondary reflected images, void of form, subtle and wholly intellectual, that are obtained by the color and light kasina. When this reflex image is also suppressed, in the state of "voidness" that
 comes to be present, the thought "infinite ether" leads to the apprehension of the plane of infinite ether.
\par }\pard \qr \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 Ak\'e2sa (Skt.: akasa) is frequently translated as "space" instead of as "ether."\line 
This can only cause a misunderstanding. In the Indo-Aryan tradition, \'e2k\'e2sa means\line essentially what "Quintessence," the "Fifth Element," the "Ether-Light," the aor and\line 
so on meant in the ancient Western traditions. It is not three-dimensional physical\line and mathematical space, but something that stands in relation to it as does spirit to\line body. Even etymologically the word \'e2k\'e2
sa evokes the idea of "light." In a Upanisad,\line the }{\i\cf1\insrsid11894558 brahman }{\cf1\insrsid11894558 is understood as being identical with the "ether" both outside and inside\line 
the man.'' The ether is, rather, called the internal, essential side }{\i\f113\cf1\insrsid11894558 (\'e2tma)}{\i\cf1\insrsid11894558 , }{\f113\cf1\insrsid11894558 while light is\line called the external side.'' In the jh\'e2
na in question the idea "infinity of space" can\line only serve as a basis for the evocation of space in its aspect of \'e2k\'e2sa, live and luminous infinite ether, and as a preliminary to the transformation of }{\cf1\insrsid11894558 consciousness into
\line ether, which is the first broadening out of pure "being," beyond the sphere of Brahma.\line Having thus considered the object of the first }{\i\f113\cf1\insrsid11894558 \'e2yatana, }{\cf1\insrsid11894558 the passage to the second,\line 
whose object is "infinity of consciousness," is quite natural. It is, in fact, a question of
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 11.\tab}}\pard \ql \li0\ri0\sb252\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls128\pnrnot0\pndec\pnstart11\pnindent360 {\pntxta .}}
\faauto\ls128\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 E.g.. ibid., 27.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls128\pnrnot0\pndec\pnstart11\pnindent360 {\pntxta .}}\faauto\ls128\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Samyutt.. 22.89.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls128\pnrnot0\pndec\pnstart11\pnindent360 {\pntxta .}}
\faauto\ls128\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Chandogya Upanisad. }{\cf1\insrsid11894558 3.12.7-8.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls128\pnrnot0\pndec\pnstart11\pnindent360 {\pntxta .}}\faauto\ls128\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 3.14.2.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 171
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\f113\cf1\insrsid11894558 overcoming the residue of outsideness and of "cosmicity" present in the experience of \'e2k\'e2sa. The term used is }{\i\f113\cf1\insrsid11894558 
vinn\'e2n\'e2nc\'e2yatana }{\cf1\insrsid11894558 and it is related to the second }{\i\f113\cf1\insrsid11894558 nid\'e2na }{\f113\cf1\insrsid11894558 of the descending series, in the sense of being a "purification" of it. We have conceived the nid\'e2
na "consciousness" in terms of a determined manifestation. To cut off the bond that it represents, we must pass over to the third \'e2yatana o}{\cf1\insrsid11894558 r }{\i\f113\cf1\insrsid11894558 arupa-jh\'e2na, }{\cf1\insrsid11894558 
whose object is experience of the sphere of "nonexistence.}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  This sphere must be understood as the negative counterpart of "consciousness," that is, the power of nonmanifestation cor\-
relative to that of manifestation, whose principle is "consciousness." The experience of the }{\i\f113\cf1\insrsid11894558 \'e2yatana }{\cf1\insrsid11894558 
can also he denoted by the formula "nothing exists," since to penetrate the power of nonmanifestation means to apprehend in everything the possibility of its nonexistence, the lack of its own reality, even in the c
ase of him "in virtue of who everything that exists is." For this reason, some have conceived the experience in ques\-tion as a liberation from }{\i\cf1\insrsid11894558 Etwas-heit, }{\f113\cf1\insrsid11894558 
from objectivity in general, extended even to the supercelestial spheres. The state of the fourth \'e2ya}{\cf1\insrsid11894558 tana is }{\i\f113\cf1\insrsid11894558 nevasann\'e2-n\'e2sann\'e2 }{\cf1\insrsid11894558 
or that which is neither consciousness (second }{\i\f113\cf1\insrsid11894558 \'e2yatana) }{\f113\cf1\insrsid11894558 nor nonconsciousness or nonbeing (third \'e2
yatana), that is to say, the element that is anterior to and higher than the two spheres previously realised. It is the "purification}{\cf1\insrsid11894558 " of that which in the descending se\-ries corresponds to the }{\i\f113\cf1\insrsid11894558 "sankh
\'e2ra"nid\'e2na, }{\cf1\insrsid11894558 that is to say, to the impulse that leads to "conception}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  in general, to the differentiation of possibility, insofar as it is a passive impulse.
\par }\pard \qj \fi360\li72\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin72\itap0 {\cf1\insrsid11894558 The last }{\i\f113\cf1\insrsid11894558 \'e2yatana }{\cf1\insrsid11894558 leads to the ultimate point of the }{\i\f109\cf1\insrsid11894558 \'dc\'f0\'eb
\'f9\'f3\'e9\'f2, }{\cf1\insrsid11894558 of the transcenden\-tal simplification or purification. Its state is denoted by the term }{\i\f113\cf1\insrsid11894558 sann\'e2-vedayita-nirodha, }{\cf1\insrsid11894558 
which refers to "cessation" not only of the element "consciousness,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  but also of that which, on the plane of psycho
logy, would correspond to perception. to perceptibility or elementary determinableness. It is a matter of going beyond the double category of being (manifestation, consciousness) and of nonbeing (non-manifestation) in order to attain every conceivable pot
e
ntiality, conceivable, that is to say, beyond this double sphere of manifestation and nonmanifestation. One achieves, then, the state of consciousness (to continue to use this term, although it has become quite inappropriate at this point) that is absolut
ely unchained, simple, and intact, the state that in the chain of }{\i\f113\cf1\insrsid11894558 nid\'e2na }{\f113\cf1\insrsid11894558 precedes the primordial form of any determinableness whatsoever: we have quite clearly, therefore, the immediate an\-
tecedent of the complete destruction of the \'e2sava and of "ignorance,}{\cf1\insrsid11894558 " and therefore the herald of the realization of extinction.
\par It is hardly necessary to say that, although each realization may be conceived on various planes and in varying degrees, here, even more than in the case of the four }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 of the world of forms, 
any "psychologistic}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  interpretation must be resolutely re\-
jected. We can hardly take seriously the suggestion that we are dealing here with delvings into the semiconscious or into the "subliminal." until we reach an "oscillation
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 172
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 about a zero-point in consciousness" (C. A. F. Rhys Davids).15 Reference even to the Leibnizian }{\i\cf1\insrsid11894558 petites perceptions is }{
\f113\cf1\insrsid11894558 entirely inadequate since the fact is that we are deal\-ing with a "voyage" in superindividual and, in some ways, presams\'e2ric states (anterior to association with a particular sams\'e2
ric heredity), in which the transcendental causes of every conditioned exist}{\cf1\insrsid11894558 ence are rooted. For this reason the Buddhist teaching has "places" }{\i\cf1\insrsid11894558 (Ioka) }{\cf1\insrsid11894558 or "worlds" or "earths" }{
\i\f113\cf1\insrsid11894558 (bhumik\'e2) }{\cf1\insrsid11894558 that correspond to the five }{\i\f113\cf1\insrsid11894558 \'e2yatana, }{\cf1\insrsid11894558 
and it is held that one will rearise in this or that one of them at the level at which ascetic achievement has been arrested, instead of progressing to extinction and absolute illu\-mination.''
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
With regard to the canonical formula for liberation, the term "Exhausted is life" implies the impossibility of any further form of conditioned existence, and not merely of "
rebirth" in the grossly reincarnational sense. Similar also is the significance of the formula }{\i\f113\cf1\insrsid11894558 itthatt\'e2y\'e2ti paj\'e2n\'e2ti }{\cf1\insrsid11894558 
that, following Neumann and de Lorenzo, we have rendered as "He apprehends `this world no longer exists"'-the world here being understood as the sum total of manifested forms, and therefore also as all that is implied in the Indo-Arya
n doctrine by the "threefold world." As for the term }{\i\f113\cf1\insrsid11894558 bhav\'e2sava, }{\f113\cf1\insrsid11894558 that is to say, \'e2sava or "mania" of existence, this almost brings us to the same point, if by }{\i\cf1\insrsid11894558 bhava }{
\cf1\insrsid11894558 we understand the "becoming" inherent in a "birth," and in the assuming of a conditioned form. But, in a broader and deeper sense, we may see in the destruction of this }{\i\f113\cf1\insrsid11894558 \'e2sava }{\cf1\insrsid11894558 
the equivalent of what Germanic mysticism called }{\i\cf1\insrsid11894558 Entwerdung }{\cf1\insrsid11894558 the overcoming of "becoming" in general. The realization of the Ariya leads beyond both "being" and "becoming." T}{\f113\cf1\insrsid11894558 
ogether with "ignorance" and "crav\-ing"-the other two \'e2sava-the bond of "becoming" is destroyed at the roots by the clear vision that arrives as a sudden flash of knowledge in face of }{\i\cf1\insrsid11894558 dukkha, }{\cf1\insrsid11894558 the pri\-
mordial agitation and contingency, and which gives realization of the "incomparable safety," of the state wherein there is no more "becoming," which is the "end of the world," the end of "going," the end of birth and of death. Finally, the formula }{
\i\f113\cf1\insrsid11894558 katam karan\'eeyam, }{\cf1\insrsid11894558 "that which had to be done has been done," is the extreme expression of the Ariyan nobility. The whole work has been done because it }{\i\cf1\insrsid11894558 had }{
\cf1\insrsid11894558 to be done. There are no reasons. There are no rewards. It is }{\i\cf1\insrsid11894558 natural }{\cf1\insrsid11894558 for the man whose spirit is Ariyan to feel these values, to desire this undertaking. The }{\i\cf1\insrsid11894558 
right }{\cf1\insrsid11894558 state, in the highest sense, is that of a being who no longer thirsts, who has extinguished craving, who has made his own the Olympian and sidereal nature, as in the origins.
\par In point of practice, what we have said of the character of "totality" of the }{\i\cf1\insrsid11894558 kasina }{\cf1\insrsid11894558 is valid also for the }{\i\f113\cf1\insrsid11894558 \'e2yatana. }{\f113\cf1\insrsid11894558 
The mind, entirely recollected and unattached, receives the basic idea of each \'e2yatana-infinite ether, infinity of consciousness, etc.-and
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 15.\tab}}\pard \qj \li72\ri0\sb396\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls129\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}
\faauto\ls129\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Page 75 in the English translation of the }{\i\cf1\insrsid11894558 Dhamma-satigani.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 16.\tab}}\pard \ql \li72\ri0\sb36\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls129\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}\faauto\ls129\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 75.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 173
\par }\pard \qj \li0\ri0\sl264\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 realizes its content in an experience that brings about the corresponding transforma\-
tion. To use a Buddhist simile, the spirit has become like a jar full to the brim with water, so that it only has to be tipped in one direction or another for the water imme\-diate
ly to overflow in that direction. Here, in the complete concentration of the inner being that is detached from the senses and from the bond of the samsaric "I," the images have the power of transformation: to think "infinite ether," "infinity of con\-
scious}{\f113\cf1\insrsid11894558 ness," "nonexistence," and so on, means to evoke the corresponding state, to transform the mind into that state, so that it undergoes the corresponding "infinitization" and liberation. We can, furthermore, say of the \'e2
yatana what we said of the }{\i\f113\cf1\insrsid11894558 jh\'e2na, }{\cf1\insrsid11894558 with
 reference both to actions that must have an almost spontaneous character, to the neutralization of any tendency toward identification, and finally to the burning pro\-cess that in every state-even at these heights-discloses something that is condi\-
tioned and that may he overcome, thus urging one ever forward.'
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
This is about all that can be said of the five states of ascetic realization in the planes free from form. The indications concerning them in the texts are extremely schematic. Here begins that silenc
e, which will later be absolute-at least in original Buddhism-about the essence of the state of extinction, about }{\i\f113\cf1\insrsid11894558 nibb\'e2na }{\cf1\insrsid11894558 (Skt.: }{\i\f113\cf1\insrsid11894558 nirv\'e2na), }{\cf1\insrsid11894558 
and about the destiny of the Awakened One after death.
\par We now have shortly to discuss the other path to extinction, the path considered by another series of texts and that is no longer given as a journey across the world beyond form, but rather in terms of special visions and corresponding "births."
\par For our point of departure we must refer back to the state of consciousness corresponding to the fourth }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 
or to the fourth irradiant contemplation, that is to say. to an extreme, purified equanimity. To the state of mind that the ascetic must assume in order to operate are attributed qualities similar to those of the "pure, clear, ductile, flexible, resp
lendent indifference." The fixed canonical formula is: "with firm, purified, tense, sincere, unblemished, malleable, ductile, compact. incorruptible mind." With such a mind one strives first of all for achievement of what is known as }{
\i\cf1\insrsid11894558 nana-}{\cf1\insrsid11894558 dassana, the visi
on that comes from knowledge, having as its object one's own person, in its totality. It is, as it were, the uncoupling of oneself or, better still, a liberating of oneself by self-division, carried out by contemplation of oneself-both in one's own somati
c reality and in one's subtle reality-as if one were another person or thing. In fact, it is said that after the fourth }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 
one must "hold fast, one must consider in one's mind and penetrate with one's vision the object of self-contemplation-}{\i\cf1\insrsid11894558 paccavekkhana-nimitta-just }{\cf1\insrsid11894558 as one man might look at another, the one standing look
\par }\pard \qj \fi-288\li288\ri0\sb288\sl204\slmult0\nowidctlpar\tx0\faauto\rin0\lin288\itap0 {\cf1\insrsid11894558 17. }{\i\cf1\insrsid11894558 Cf. Majjh., }{\cf1\insrsid11894558 44; 64; 106; }{\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 
10.29; 9.31; 10.72. The passage from one }{\i\cf1\insrsid11894558 arupa }{\cf1\insrsid11894558 to another occurs at the moment of feeling, firstly, form and the reflex images as a "disturbance" and impurity: then the }{\i\f113\cf1\insrsid11894558 \'e2k
\'e2sa }{\cf1\insrsid11894558 or ether element is so felt: then infinity of consciousness; then nonexistence; then the element beyond per\-ception and nonperception; then determination.
\par }\pard \qc \li0\ri0\sb216\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 174
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 ing at him who sits, the one sitting looking at him who stands."1}{\cf1\super\insrsid11894558 8}{\cf1\insrsid11894558  It is, then, an extreme 
intensification of the process that began with the various contemplations on the body and on the mind during the consolidation phase: a process that now passes on to an objective stage that is designed to eliminate completely the bond of "I" and that is d
istinguished by this characteristic: that which now does the contemplating is the al-most ultrahuman mind of one who has reached the fourth }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\f113\cf1\insrsid11894558 
or who has followed the path that leads to the possibility of a state of union with Brahm\'e2. The formula of the disidentification or "projection" is: "This is my body, provided with form, made up of the four elements, generated by a father and by a mo}{
\cf1\insrsid11894558 ther, maintained in life by these foods. It is impermanent, subject to change and decay, break-up and dissolution. And this also is my }{\i\f113\cf1\insrsid11894558 vinn\'e2na }{\cf1\insrsid11894558 
from which it proceeds and to which it is bound." A simile is given: as though on a cloth there lay a gem, a very pure, resplendent, clear, transpar\-
ent, perfectly cut and faceted jewel, wholly excellent; there might he tied to it a thread, blue or yellow, red or white, and as though a man with good sight, taking it in his hand, were to consider it and see clearly ho
w the one thing was joined to the other. This simile, ta}{\f113\cf1\insrsid11894558 ken from S\'e2mkhya, shows that it is a question of "exteriorizing" one's own person in its entirety: the term }{\i\f113\cf1\insrsid11894558 vinn\'e2na }{
\cf1\insrsid11894558 here refers to the subtle principle that organizes and gives life to bodily form.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 But this "knowing," at present, only serves as a preparato
ry phase. This same "firm, purified, tense, sincere, unblemished, malleable, ductile, compact, incor}{\cf1\super\insrsid11894558 r}{\cf1\insrsid11894558 upt\-
ible" mind is directed toward a further "knowing," toward the vision of "previous forms of existence." There arises the memory-vision of "many previous
 forms of existence, of one life, of two lives, of three lives" and so back through whole series of lives in the periods both of the coming-to-be and of the dissolution of worlds. "There was 1, I had such a name, I belonged to such a people, such was my s
t
ate, such my office; this good and this evil I experienced, thus was the end of my life. Having passed on from there, I entered again into existence." hi such a manner, the ascetic recalls multiple forms of existence, each with its own characteristics, ea
c
h with its own special relationships. A simile is given: as if a man were to go from one village to another and from there to another and finally were to return home and, in recollecting, should think thus: "I, then, went from one village to another, wher
e I stood thus, 1 sat thus, I spoke thus, T kept silent thus; from that village I went to another, where I did thus and thus, and finally }{\i\cf1\insrsid11894558 I returned to my village }{\cf1\insrsid11894558 
('the country of the ancestors')." This is the first "knowing"-the precise term is }{\i\cf1\insrsid11894558 pubbe-}{\f113\cf1\insrsid11894558 niv\'e2san\'e2na-a revealing vision having as counterpart an interior liberation, a defi\-
nite self-elevation beyond the sams\'e2ric group to which a given particular individual existence belongs, and which now appears as a mere episode.
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl420\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 18. }{\i\cf1\insrsid11894558 Angutt., 5.28.
\par }\pard \qc \li0\ri0\sb144\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 175
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 The next experience concerns a "celestial, clarified, superhuman eye," it is called }{\i\f113\cf1\insrsid11894558 dibba-cakkhu-n\'e2na, }{
\f113\cf1\insrsid11894558 which develops the vision, no longer of one's "own" existences, but of other sams\'e2ric groups, of the appearance and disappearance of beings in the sequence that i}{\cf1\insrsid11894558 s determined by the law of action, of }{
\i\cf1\insrsid11894558 kamma. }{\cf1\insrsid11894558 
"With this celestial, clarified, superhuman eye the ascetic sees beings disappear and appear, beings that are common and noble, ugly and beautiful, happy and unhappy, and he apprehends that beings always appear 
in life according to their actions." Here, too, we have a simile: as if there were two buildings with doors, and a man with good sight, standing between them, were to see people leaving one house and entering the other, going and coming.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 This power of vision, by means of which the contingency of the various forms of existence is directly }{\i\cf1\insrsid11894558 contemplated }{
\cf1\insrsid11894558 from a universal, "celestial" standpoint, provides the final catharsis, leads to }{\i\f113\cf1\insrsid11894558 pann\'e2 }{\cf1\insrsid11894558 or }{\i\cf1\insrsid11894558 bodhi, }{\cf1\insrsid11894558 
to liberation, illumination, and extinction, to the same culmination that crowned and resolved the series of the five }{\i\f113\cf1\insrsid11894558 \'e2yatana, of }{\cf1\insrsid11894558 
the five reintegrations in the sphere beyond form. We have, then, as the third and last "knowing," the vision of the "conditioned genesis" that determines the "round of rebirth" of beings,
 the vision of that which lies at the root of the genesis, of that which is its end and }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 the states that lead to this end. At this point the }{\i\f113\cf1\insrsid11894558 \'e2sava }{\cf1\insrsid11894558 
disappear; there occurs the "redemption of the mind without manias," and again we have the formula: "Exhaus
ted is life, the divine path achieved, that which had to be done has been done, this world no longer exists." There is a final simile, dealing with the crystallinity, the absolute transparency and clarity of this vision that brings to an end the entire ca
tharsis: as if a man with good sight were to stand on the banks of an alpine valley lake and, completely aware, were to consider the shells and the snails, the gravel and the sand and the schools of fish, how they dart about or lie still.}{
\cf1\super\insrsid11894558 19}{\cf1\insrsid11894558 
\par Apart from the initial "projection" of oneself, this second path has thus three stages. It is important to emphasize that in some canonical texts they are related, respectively, to the three watches }{\i\cf1\insrsid11894558 (yama) }{\cf1\insrsid11894558 
of the night. Thus, the Buddha says: "This knowing [that is, the first, the vision of one's own multiple, previous states of exist\-
ence] I first apprehended in the first watch of the night, I dispersed ignorance, I apprehended wisdom. I dispersed obscurity. I apprehended light, whilst I dwelt striv\-ing ardently, watchful
 and strenuous." The same formula is repeated for the other two "knowings." The disappearance and reappearance of beings is the second "know\-
ing" to be apprehended, in the middle watch of the night, and the final, liberating vision is the third to he achieved, in the last watch of the night.2}{\cf1\super\insrsid11894558 0}{\cf1\insrsid11894558 
 In one text, it is said: "When the dawn is about to break, at the moment in which sleep is so profound and
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 19.\tab}}\pard \qj \li72\ri0\sb216\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls130\pnrnot0\pndec\pnstart19\pnindent360 {\pntxta .}}
\faauto\ls130\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 On all this see }{\i\f113\cf1\insrsid11894558 Digh\'e2, 2.93-98; cf. Majjh., 77.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 20.\tab}}\pard \ql \fi-288\li360\ri72\sa72\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls130\pnrnot0\pndec\pnstart19\pnindent360 {\pntxta .}}
\faauto\ls130\rin72\lin360\itap0\pararsid11894558 {\cf1\insrsid11894558 Angutt., 8.11; }{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 
4. In particular. on the experience, in the watches of the night, of the conditioned genesis and of the conditioned removal of its effects, cf. }{\i\cf1\insrsid11894558 Mahavagga (Vin.), }{\cf1\insrsid11894558 1.1.2.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 176
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 to wake so difficult." Another point: the three "knowings" have also been related to so many immaterial births }{\i\f113\cf1\insrsid11894558 (opap\'e2
tika). }{\cf1\insrsid11894558 There is the simile of the hen that has completely incubated her eggs and is waiting for them to hatch and for the new being to arise from them, safe and sound.
 The warmth that nourishes this symbolical birth is that of ascesis, tapas. At the moment in which the "knowing" of the various previous tales of existence is apprehended, the ascetic-it is said-"is for the first time dis}{\cf1\super\insrsid11894558 .}{
\cf1\insrsid11894558  closed, like the chick come out o}{\f113\cf1\insrsid11894558 f the shell." This first birth-beyond physical, sams\'e2
ric birth-is the growth beyond one's own individuality; a growth that is bound up with the ability to gaze beyond the temporal limits of an individual existence, to see the whole group to which it belong
s. A second opening is achieved with the "knowing' of the passing and uprising of beings and, finally, a third when the sudden flash of knowledge destroys the \'e2sav\'e2 and determines the state of }{\i\f113\cf1\insrsid11894558 nibb\'e2na.}{
\i\cf1\super\insrsid11894558 21}{\i\cf1\insrsid11894558  }{\cf1\insrsid11894558 Each of the three "transcendental knowings" is, then
, an awakening, an "opening," a change o state, the passage from one mode of being to another, from one "world" to another Thus we find in Buddhism a traditional symbolism that is used in many forms o initiation, probably in connection with similar experi
ences. Besides these three births which are of a real nature, there is a birth that is symbolical and, above all, moral, the "rebirth with the birth }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
the Ariya" or the "blessed birth," referred to the man who makes the break, who achieves "departure," and who devotes himself to the path of awakening.22
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 We must give an explanation }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
this new group of transcendental experiences also. It is essential here to distinguish between the deepest content of the doctrine and that which refers to the popular exposition and that cannot he taken in an absolute sense }{\i\cf1\insrsid11894558 
(paramatthavasena).
\par }{\cf1\insrsid11894558 To begin with, at this point we must forestall the idea that not only is the theory of reincarnation assumed by the Buddhist teaching, but that it is, in fact, demonstrated by a direct fo
rm of transcendental knowledge in the shape of an actual memory It might seem, that is to say, that the situation were thus: that one single being having lived several lives or, at least, several forms of existence, could, at a particular moment, see retr
ospectively. Such an interpretation, in spite of all appearances, would be mistaken.
\par In order to}{\f113\cf1\insrsid11894558  understand the true sense of these experiences, we must always remember their point of departure, that is, n\'e2
pa-dassana, the vision or "projection' of one's own person that allows of its consideration as a thing or as the person o another. In this there o}{\cf1\insrsid11894558 
ccurs, in a manner of speaking, the fulfillment of all the litho of severance from one's own "I," from one's own individuality, which has beet
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \qj \li0\ri0\sb396\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls131\pnrnot0\pndec\pnstart21\pnindent360 {\pntxta .}}
\faauto\ls131\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Angutt., 8.11: }{\i\cf1\insrsid11894558 Majjh.. }{\cf1\insrsid11894558 53: }{\i\cf1\insrsid11894558 Samyutt., }{\cf1\insrsid11894558 22.101.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls131\pnrnot0\pndec\pnstart21\pnindent360 {\pntxta .}}\faauto\ls131\rin0\lin0\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Majjh.. }{\cf1\insrsid11894558 86. We also find the image of the snake that sloughs its old skin-cf. }{\i\cf1\insrsid11894558 Suttanipata. }{\cf1\insrsid11894558 1.1.1 if.
\par }\pard \ql \li3240\ri0\nowidctlpar\tx0\faauto\rin0\lin3240\itap0 {\cf1\insrsid11894558 177
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
carried out in the preceding ascesis. This means that one has become integrated in a new dimension or at a new level, an integration that is inevitably accompanied by a "loosening." Consciousness is no longer tied to a 
particular "name-and-form," it can move, it can take on the person of other people, both in space and in time. This is the foundation of the first two "transcendental knowings," the vision of many preceding forms of existence (superindividuality in time) 
and the vision of the disappearance and reappearance of other beings (superindividuality in space, that is to say, with regard to various individual lives copresent in space).
\par }\pard \qj \fi432\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 With reference to the first experience, we could speak, in a certain sense, of "m
emory," but not as though it were one particular "I" that remembered having lived other lives or, more generally having passed through other forms of existence. We can see that this would be absurd for the simple reason that the condition for achieving su
c
h a "memory" is no longer to be an "1," to he free from "I" or from the consciousness connected with a particular "name-and-form" and with a particular life. We are no longer dealing with the memory of an "I" but with the emergence, in the individual cons
c}{\f113\cf1\insrsid11894558 iousness, of sams\'e2ric consciousness, with the "memory" associ\-ated with the groups of craving, or daemon, or antarabh\'e2
va with which one was identified: for-as we saw-one does not adopt a "name-and-form," a physiopsychical organism drawn from nowhere, but a more or less preformed sams\'e2
ric force carrying with it a heredity, a complex of tendencies, which continue from the dead lives in which this force was previously active. The continuity and therefore also the basis of "memory" is contained in this force: i
t is not contained in an identical and permanent "I" to which Buddhism rightly denies an existence on the sams\'e2ric plane. At the moment when consciousness becomes disindividualized, breaks the bond of the sams\'e2
ric "I" and becomes universal, this same sams\'e2}{\cf1\insrsid11894558 
ric memory is spread out clearly before it. The very moment of one's dissociation from the "daemon," or "double," is the moment in which one comes to know it. This is the deeper meaning of the first "knowing," of the "memory of preceding forms of existenc
e."
\par In the second "knowing" there is an increase in the power of the disindividualized consciousness, a consciousness that now extends not only along time and along the group of that particular entity of craving with which it was identified, but also in spa}{
\f113\cf1\insrsid11894558 ce, since it becomes capable of identifying itself also with other beings and of examining the sams\'e2
ric heredity that determines them, the will of craving in which they live and where are determined the causes, when the material of one life is consumed, fo}{\cf1\insrsid11894558 
r the same flame to flare up elsewhere in strict accordance with its antecedents.
\par Thus it is that, in these experiences, we can see the counterpart of liberations that are exactly similar to those of the ascetic who advances through the live planes free from form. In fact, it is not by chance that we have spoken not of "multiple
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 178
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
lives," but rather of "multiple states of existence." The assumption of the person of other people, which we have mentioned, is by no means restricted to human lives in space an
d time, but includes also extraterrestrial lines of existence and of heredity. Now, all this is possible only if one reaches a dimension to he compared to the depths of the ocean, where all the insular and continental parts emerging from the water as sepa
rate things are unified in a single mass. We are thus brought back to images of immensity, vastness, immeasurableness, indiscernibility. About such images we shall have more to say later. And it is natural that the texts refuse to apply to the Accom\-
plished One, who has followed this path to the end, any category whatsoever that, in common speech, takes its meaning from the existence or nonexistence, from the life or death of an individual being.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Thus the theory of reincarnation is rejected from two points o}{\f113\cf1\insrsid11894558 f view: firstly from the point of view of ordinary, sams\'e2
ric beings, since it is not the same being that has already lived nor that will live again, but rather the groups of craving working in him. On this plane a real substantial "I" does not exist. Secon}{\cf1\insrsid11894558 
dly, from the point of view of transcendental illumination, since from this point of view the "many existences" can only represent a mirage. The one who contemplates them can no longer be consid\-
ered as an "I," and he is now also about to break the law tha}{\f113\cf1\insrsid11894558 t from one sams\'e2
ric group there must spring a new existence. As we shall see, the Buddhist teaching also considers intermediate cases, that is to say, cases of incomplete extinction: but for further states of existence or for new "lives," in the degree in }{
\cf1\insrsid11894558 
which extinction is not complete, what we have said about the ordinary man is to a large extent still valid: there is no proper continuity, there are only transformations that affect also the "sub-stratum." Buddhism maintains this view in connection with 
t
he "mental body" and with the body "free from form" which various texts attribute to the Accomplished One, the term "body" here being used in a general sense, implying other states and modes of being relative to the "worlds," beyond the physical one, that
 are reached by the }{\i\f113\cf1\insrsid11894558 jh\'e2na. }{\cf1\insrsid11894558 
The question was asked if such "bodies" exist simultaneously. The answer is negative. But the doctrine goes still further: the passage from one to an-other of these states does not present a true continuity. The transformations are abso\-
lute, as in the aforesaid simile of the milk that becomes curd and curd that becomes cheese. It is absurd still to call curd milk or cheese curd: in changing the state, it is well also to change the name.23 With still more reason, the idea of an abs
olute iden\-tity of the "I" in the states to which a partial liberation may lead is to be rejected.
\par On the subject of "reincarnations" and of "many lives." we must remember that, in spite of the opinions held in some circles, such ideas find no place in serious tradi\-tional teachings, Eastern or Western, nor therefore in Buddhism. Those passages in

\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sb72\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\i\cf1\insrsid11894558 23. }{\f113\cf1\insrsid11894558 D\'eegha, }{\i\cf1\insrsid11894558 9.39; 47-53.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 179
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Buddhism and in the Indo-Aryan traditions in general that would seem to indicate the contrary, do so either because of a too literal 
reading of the texts or because they are popular forms }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
exposition that only have a symbolical value, rather like the crude images of the Christian purgatory or hell that are common among simple folk. To ac\-cept unquestioningly all that can be found in t
he Buddhist texts on the subject of pre-ceding existences not only opens the way to all sorts of contradictions and incoher\-ences on the doctrinal level, but also breeds doubts as to the efficacy }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
the historical Buddha's real supernormal vision. The stor}{\f113\cf1\insrsid11894558 ies in the canon, and particularly in the J\'e2taka, of the presumed previous existences of Prince Siddhattha, notably in the form }{\i\cf1\insrsid11894558 of }{
\cf1\insrsid11894558 animals, are all evidently of a fabulous nature and, even when their origin is not wholly spurious, it is easy to see that they have been invented or introduced into Bud\-
dhism from already existing popular traditions for pedagogic use to illustrate and en-liven discourses. We do not find, in the texts, a single serious reference to anything like a "memory." like an actual fact o
f the past seen by supernormal means and then communicated. Here, also, the Awakened One maintains his silence. In any case, the classical and dryly glittering spirit of original Buddhism, so free of sentimentalism, is rarely found in the later texts, beg
i
nning with the Jataka, where not only is there a tropical overgrowth of phantasmagorical and fabulous elements, but also not a few distortions of the original doctrine of the Ariya, particularly on the moral plane. It will be enough to remember-one case w
i
ll serve for a whole series of others-the story dealing with the preceding life of Prince Siddhattha wherein he is supposed to have been an animal that, upon seeing a hungry tiger, allowed itself to he torn to pieces through "compassion," thus acquiring t
he "merit" that, through the series of other lives, was little by little to lead him to the grade of Awakened One. Whenever higher wis\-dom is not enclosed in the form of rigorous esotericism-true esotericism, not that }{\i\cf1\insrsid11894558 of }{
\cf1\insrsid11894558 contemporary "occultists"-such alterations are almost inevitable and it is for intelli\-
gent people to discriminate accurately, to pick out the essentials, or to clarify what has become obscure: which can be done only by the guidance of sound principles of a traditional and metaphysical kind.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
We must mention another point. We have seen that the three supernormal "knowings" have been related by the texts to the first, second, and third watches of the night, respectively. This is an important fact once we remember the Indo-Aryan teachings on the
}{\f113\cf1\insrsid11894558  "four states": the state of individual wakeful consciousness, the state of dreaming, the state of sleep, and finally, the so-called fourth state (caturtha or tur\'ee
ya). In the same "space" in which, when individual wakeful consciousness disappears, the ordi}{\cf1\insrsid11894558 
nary man starts to dream, passes into the unconsciousness of dreamless sleep, and finally into a state like apparent death, it is possible to achieve, instead, a series of "liberations," of degrees of superconsciousness. In this connec\-
tion, the state of dreaming (that is to say, what would correspond to dreaming in the
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 180
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 ordinary man) is called by the texts }{\i\cf1\insrsid11894558 tejo. }{\f113\cf1\insrsid11894558 
from tejas, which means "radiant light" and which is related to what we have said about \'e2k\'e2
sa, "ether"; the state of deep, dream-less sleep "where there is no knowledge, but the subject of knowledge continues to know," is related to the condition of }{\i\f113\cf1\insrsid11894558 prajn\'e2}{\i\cf1\insrsid11894558  }{\f113\cf1\insrsid11894558 (P
\'e2li: pann\'e2) or of "illumination}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
: here "the being reunites with himself in a unity of pure knowledge and beatitude"; here there is "the perfect serenity which, rising up from the body and arriving at the su\-preme light, appears in its true aspect"; here
 we are on the point of crossing that dyke, "beyond which he who was blind is no longer blind, he who was wounded is no longer wounded, he who was ill is no longer ill," where "even night becomes day." The fourth condition corresponds to the unconditioned
 state, absolutely above all duality, all particular forms of manifestation, beyond both interior consciousness and exterior consciousness, and above both together.24
\par }\pard \qj \fi432\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 When we spoke of the }{\i\f113\cf1\insrsid11894558 jh\'e2na, }{\f113\cf1\insrsid11894558 
we considered the possibility of references to transformations of this sort, and a more exact correspondence can be seen with re\-gard to the developments in the world free from forn, to the \'e2yatana. Thus, we are not unjustified in matching the Indo-}{
\cf1\insrsid11894558 Aryan traditional doctrine we have just dis\-
cussed with the realizations that take place in the three watches of the night: we have a consciousness that, "like a fire that advances destroying every bond," carries one beyond the state of wakefulness, leaves
 this state behind, advances to the state that in others would be sleep or profound sleep, and establishes itself there, "dissi\-
pating ignorance, achieving wisdom, dissipating the shadows, achieving the light"-just as says the Buddhist formula that refers to the "supernormal knowing" acquired during the first, second, and third watches of the night. Beyond the "luminous}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  or "radiant" state of }{\i\cf1\insrsid11894558 taijasa, }{\f113\cf1\insrsid11894558 beyond the state of pure illumination (prajn\'e2
, in Buddhism, would correspond to the opening of the "celestial, unclouded. superterrestrial eye") there is the unconditioned state. }{\i\f113\cf1\insrsid11894558 Tur\'eeya, }{\f113\cf1\insrsid11894558 the unconditioned state of the \'e2tm\'e2
 in the general Indo-Aryan traditi}{\cf1\insrsid11894558 on, would then correspond to the state of }{\i\f113\cf1\insrsid11894558 nirv\'e2na }{\cf1\insrsid11894558 in the Buddhist terminology.25
\par }\pard \qj \fi360\li72\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin72\itap0 {\cf1\insrsid11894558 
In such terms, the "vigil" of the Ariya appears in the grandeur of a change in which the night is transformed into day, unconsciousness into superconscious\-ness; the vision of
 an indefinite number of existences dispersed in time spreads out like a memory, and is left behind. During the last hours of the night, where for the others "sleep is deepest,}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 
 at the dawning of the physical light, there dawns also that
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \ql \fi-216\li360\ri0\sb216\sl228\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls132\pnrnot0\pndec\pnstart24\pnindent360 {\pntxta .}}
\faauto\ls132\rin0\lin360\itap0\pararsid11894558 {\cf1\insrsid11894558 Cf. }{\i\f113\cf1\insrsid11894558 Maitrayan\'ee Upa}{\i\cf1\insrsid11894558 nisad, }{\f113\cf1\insrsid11894558 6.19; 7.11; M\'e2ndukya Upanisad, 4-7; }{\i\f113\cf1\insrsid11894558 Ch
\'e2ndogya Upanisad, }{\cf1\insrsid11894558 8.11.1; 12.3; 6.3-5; 4.1-3, etc.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 25.\tab}}\pard \ql \li144\ri0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls132\pnrnot0\pndec\pnstart24\pnindent360 {\pntxta .}}\faauto\ls132\rin0\lin144\itap0\pararsid11894558 {
\cf1\insrsid11894558 There are also specific references with regard to the experiences that take place in the Awakened One in
\par }\pard \ql \li360\ri0\sl204\slmult0\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\i\cf1\insrsid11894558 the }{\cf1\insrsid11894558 state corresponding to that }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 sleep. }{\i\cf1\insrsid11894558 Cf. Sumangala
-vilasini (commentary }{\cf1\insrsid118945558 to the }{\i\f113\cf1\insrsid11894558 D\'eegha-nikaya). 1.47
\par }{\i\cf1\insrsid11894558 (w. 94-95), }{\cf1\insrsid11894558 where }{\i\cf1\insrsid11894558 it is }{\cf1\insrsid11894558 said that }{\i\cf1\insrsid11894558 in }{\cf1\insrsid11894558 the second }{\i\cf1\insrsid11894558 watch of the }{\cf1\insrsid11894558 
night he sleeps }{\i\cf1\insrsid11894558 and }{\cf1\insrsid11894558 simultaneously enters }{\i\cf1\insrsid11894558 into
\par }{\cf1\insrsid11894558 contact with some divinities. In the third watch. arising, with his superterrestrial eye he perceives those
\par }\pard \ql \li360\ri0\sb36\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 who have decided to tread the path of awakening.
\par }\pard \ql \li3384\ri0\nowidctlpar\tx0\faauto\rin0\lin3384\itap0 {\cf1\insrsid11894558 181
\par }\pard \qj \li0\ri72\sa7056\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
wisdom, that awakening, in which every mania is destroyed and which towers over all worlds with their ranks of angels, evil and good spirits, gods and men, ascetics and priests. Thus the Accompl
ished One, when the final watch of the night changes into light, returns to the world of men at the moment in which the day once again shines on him, and awakening corresponds to awakening, the physical and the meta-physical elements meet, and truly may w
e
 use for him a similitude of the texts: that of the sun. "when, in the last month of the rainy season, after it has dissipated and put to flight the rain-swollen clouds, it rises in the sky and disperses with its rays the mist in the air, and flashes and 
shines." This is the mighty appearance of the Awakened One among men. "Light of the world," the Buddha has been called-"the light of wisdom becomes light of the world" ;}{\cf1\super\insrsid11894558 26 }{\cf1\insrsid11894558 
the sage, who appears in the world of men and of gods, proceeding alone, in the midst of the people], dispersing every shadow."27
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 26.\tab}}\pard \ql \li72\ri0\sl216\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls133\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}
\faauto\ls133\rin0\lin72\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Therig\'e2th\'e2, }{\cf1\insrsid11894558 148 (quoted by de Lorenzo in his translation of }{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 vol. }{\i\cf1\insrsid11894558 2, 
}{\cf1\insrsid11894558 p. 65): cf. }{\i\f113\cf1\insrsid11894558 Mah\'e2parin., }{\cf1\insrsid11894558 52-56.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 27.\tab}}\pard \ql \li72\ri0\sb36\sa144\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls133\pnrnot0\pndec\pnstart26\pnindent360 {\pntxta .}}
\faauto\ls133\rin0\lin72\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Suttanip\'e2ta, }{\cf1\insrsid11894558 4.16.2.
\par }\pard \ql \li3312\ri0\nowidctlpar\tx0\faauto\rin0\lin3312\itap0 {\cf1\insrsid11894558 182
\par }\pard \qc \li0\ri72\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 14
\par }\pard \qc \li0\ri72\sb1224\sl360\slmult1\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Discrimination\line Between the "Powers"
\par }\pard \qj \li0\ri72\sb864\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 The Buddhist teaching admits the possibility of acquiring extranormal and supernor\-mal powers }{\i\cf1\insrsid11894558 (iddhi) }{\cf1\insrsid11894558 
along the path of awakening: this is one of the signs that the Buddhist ascesis does not move toward a state of nothingness, toward a crepuscular frontier between consciousness and unconsciousness, there to wait for a final "anni\-
hilation," but that it is accompanied by ever greater degrees of consciousness, com\-pleteness, elevation, and power.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 We have no need to consider the "difficulties of belief" that, with regard to the }{\i\cf1\insrsid11894558 iddhi. }{\cf1\insrsid11894558 may arise in t
he minds of modern "critical" commentators. It is, of course, well known how often these individuals, after denouncing as fabulous all that touches the supernormal in the history of great figures of the past, are capable of falling into ecstasy before som
e petty "mediumistic" phenomenon that, in the ancient world, would not have merited the attention of any person of consequence.
\par The problem of the extranormal and supernormal powers is connected with the view of the world. When nature is not conceived as an
 independent reality, but rather as the outward form in which immaterial forces manifest themselves; when, further-more, one admits the possibility of removing, under certain conditions, the purely individual, sensory-cerebral consciousness of a man so as
 to allow of positive con\-tacts with those immaterial forces-then, assuming these premises, which are those of every normal and traditional concept of the world, the general possibility of extranormal powers follows as a natural consequence.
\par The true problem does not, then, consist in the reality or otherwise of certain phenomena-admittedly not capable of being explained by the physical or psychical laws known today-that in the past boasted a science }{\i\cf1\insrsid11894558 sui generis, }{
\cf1\insrsid11894558 of which many, although fragmentary, traces still remain: the true problem is, rather, the signifi\-cance and the value to he attached to such phenomena.
\par }\pard \ql \li360\ri72\nowidctlpar\tx0\faauto\rin72\lin360\itap0 {\cf1\insrsid11894558 We have already discussed the difference between "prodigies" of the noble,
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 183
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Ariyan type and those not noble, non-Ariyan-anariya-iddhi. We must ad
d that, by Buddhism as by any traditional doctrine, both the quest after the "powers" in them-selves, and worse, the quest after them for temporal and individual ends, more or less in the spirit with which technology and the power associated therewith hav
e
 been developed today. were considered not only as having nothing to do with ascetic and spiritual development, but even as being positively harmful to this development. The practice of the "powers" was held to he dangerous.' "My instruction," says the Bu
d
dha, "is not this: Come, 0 ascetics, and acquire powers which surpass those of ordinary men."2 The life that is led in the order of the Accomplished One is not directed to the acquisition of powers that produce clairvoyance or clairaudience but has a high
er aim, namely, liberation.' This, however, does not prevent the transcen\-
dental forms of experience and detachment that we have considered from being capable of giving rise to extranormal modes of action and of vision. And when there is adequate cause, an 
Awakened One may use such faculties, much as an ordinary man uses his speech or his arms.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The }{\i\cf1\insrsid11894558 iddhi }{\cf1\insrsid11894558 
are divided. in the Buddhist teaching, into three sections: "magical" powers, powers that reveal what for the ordinary man remains hidden (powers of "manife
station"), and finally, powers that work in the miracle of the doctrine and of right discernment. The last are considered as the most noble and august of them all. They are the ones to which we referred when we spoke earlier of the "miracle" whereby there
 }{\f113\cf1\insrsid11894558 may arise in the sams\'e2ric consciousness an extrasams\'e2
ric force and vocation, a will that is no longer the normal will, a will that overcomes the normal will and arrests the "flux." a vision that can now discern what is noble and what is common, the rationa}{\cf1\insrsid11894558 
l and the irrational, the unconditioned and the conditioned. Together with the power of achieving this "miracle," the Awakened Ones-it is said-also compre\-
hend and acquire those of the first two sections, which we shall shortly discuss;' but they fully rea
lize that, in themselves, they have very little value. If anyone should be tempted to show them off or brag about them, he should remember that it is possible to arrive at analogous results by means of certain forms of sorcery.' Thus the }{
\i\cf1\insrsid11894558 iddhi, }{\cf1\insrsid11894558 the extrano
rmal powers, are never used, in the tradition of the Ariya, even to astonish and convert men of low intellectual capacity; the miraculous phenomenology that occurs in some later Buddhist texts is clearly of a fabulous, allegorical, or symbolical type, jus
t like the stories of the multiple existences. The attitude of the pure doctrine of the Ariya is almost exactly that which the last exponents of the Aryan and aristocratic Roman tradition assumed. in the person of Celsus, in opposition to certain forms of

\par }\pard \ql \li144\ri0\sb180\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin144\itap0 {\cf1\insrsid11894558 1. }{\i\f113\cf1\insrsid11894558 D\'eegha, }{\cf1\insrsid11894558 11.5-7.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 2.\tab}}\pard \ql \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls134\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}
\faauto\ls134\rin0\lin144\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 11.1.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \ql \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls134\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}
\faauto\ls134\rin0\lin144\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid.. 6.1-13.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls134\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}
\faauto\ls134\rin0\lin144\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 D\'eegha. }{\cf1\insrsid11894558 11.3; }{\i\cf1\insrsid11894558 Angutt., 3.60.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li144\ri0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls134\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}\faauto\ls134\rin0\lin144\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Digha, }{\cf1\insrsid11894558 11.5-7.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 184
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
Christianism. Celsus, in fact, asked what the Christians were trying to prove with all their excitement about this "miracle" or that, since it was well known that a
nyone with a taste for such things and wishing to produce similar phenomena had only to go to Egypt and learn about them from the specialists.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 With this in mind, let us see how we are to understand these powers that are mentioned in the texts of the oldest canon. As the starting point for the }{
\i\cf1\insrsid11894558 iddhi }{\cf1\insrsid11894558 of "manifestation" the texts postulate the purified, ductile, malleable, compact, unblem\-
ished mind, isolated from peripheral sensitivity, which is also presupposed for the achievement of the "three knowings}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  in }{\f113\cf1\insrsid11894558 
the threefold watch. Free from the bond of the senses and of sams\'e2ric individuality, neutral, extremely balanced, this conscious\-ness, aroused in one or other of the }{\i\f113\cf1\insrsid11894558 jh\'e2na, }{\cf1\insrsid11894558 
can directly realize the object whose image is evoked, by producing either telepath
ic knowledge, or objective penetration of the mind of others, or, finally, vision of distant things.6 In this connection we can recall a simile already quoted: just as it is enough to tip a vessel that is brimful, in a particular direction, for the water 
to overflow in that direction, "so also if he has devoted himself to, developed, often practised, established and brought to its just fulfilment the right, fivefold contemplation of the Ariya [here is meant the four }{\i\f113\cf1\insrsid11894558 jh\'e2na 
}{\cf1\insrsid11894558 
after being integrated by the vision-projection of one's self-cf. p. I74-75], then if he directs his mind to any element whatsoever that is susceptible of being the object of a higher knowledge [the ascetic] can apprehend this element in wisdom, prov
ided he has developed the faculty, and provided the right conditions are present.
\par When it is applied to the persons, the minds, and the hearts of other people that the Awakened One is able to observe with the same clarity and with no greater effort than ev}{\f113\cf1\insrsid11894558 
ery one of us can observe his own features in a mirror,8 such power may be regarded as an elementary grade of the first and the second "knowing," which em-brace multiple "lives" and multiple sams\'e2
ric groups. In some texts, indeed, this two-fold "knowing}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558  is listed among the }{\i\f113\cf1\insrsid11894558 abhinn\'e2 }{\cf1\insrsid11894558 or supernormal faculties, some of which are also called }{
\i\cf1\insrsid11894558 iddhi.}{\i\cf1\super\insrsid11894558 9}{\i\cf1\insrsid11894558  }{\cf1\insrsid11894558 In this case, however, we must distinguish between ascetic ex\-
periences proper, in which those "knowings" are the concomitants of liberation, and these powers of vision in themselves, when they are used for a particular purpose. We must not, in any case, forget that it is the "celestial, supermundane eye" }{
\i\cf1\insrsid11894558 (dibba-cakkhu) }{\cf1\insrsid11894558 with which the Awakened One perceives the whereabouts of others of whom he is thinking, sees into t
he heart and mind of his interlocutors as well as of people at a distance, and perceives that a particular being, to whom he has directed his thought, is dead, and so on.}{\cf1\super\insrsid11894558 10}{\cf1\insrsid11894558 
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \qj \li144\ri0\sb180\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls135\pnrnot0\pndec\pnstart6\pnindent360 {\pntxta .}}\faauto\ls135\rin0\lin144\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid.. }{\i\cf1\insrsid11894558 2.91-2.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \qj \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls135\pnrnot0\pndec\pnstart6\pnindent360 {\pntxta .}}
\faauto\ls135\rin0\lin144\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt.. 5.28.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \qj \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls135\pnrnot0\pndec\pnstart6\pnindent360 {\pntxta .}}
\faauto\ls135\rin0\lin144\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 D\'eegha.2.92.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 9.\tab}}\pard \qj \li144\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls135\pnrnot0\pndec\pnstart6\pnindent360 {\pntxta .}}
\faauto\ls135\rin0\lin144\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., }{\i\cf1\insrsid11894558 2.93-96.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 10.\tab}}\pard \ql \li144\ri0\sb36\sl-144\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls135\pnrnot0\pndec\pnstart6\pnindent360 {\pntxta .}}
\faauto\ls135\rin0\lin144\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh.. }{\cf1\insrsid11894558 4; }{\i\cf1\insrsid11894558 6; 26; 27; 36; 76; 85; }{\cf1\insrsid11894558 109, etc.
\par }\pard \ql \li3312\ri0\nowidctlpar\tx0\faauto\rin0\lin3312\itap0 {\cf1\insrsid11894558 185
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The counterpart of this latter }{\i\cf1\insrsid11894558 iddhi }{\cf1\insrsid11894558 is the faculty of supernormal hearing }{
\i\cf1\insrsid11894558 (dibba-sota). }{\cf1\insrsid11894558 The Awakened One is able to perceive two kinds of sound, "the divine and the human, the far
 and the near." To understand the "divine" or "immaterial" sounds, we must refer back to the traditional teachings that had already served as the basis for the Vedic doctrine of ritual and that, occurring as wisdom in the mantras, were particularly develo
p
ed in some forms of yoga, and then, in the tantras. We have already discussed this elsewhere. To hear the "immaterial sounds" is not to perceive an indeterminate and almost mystico-aesthetic "harmony of the spheres," but rather to arrive at a special form
 of perception of the formative forces of things and of elements, a perception that, in its working, is distantly analogous to what the com\-
mon man experiences as sound. The man who is really capable of perceiving and grasping the "divine sounds" is then al
so capable of pronouncing the word that is power, the mantra. a thing that, among others, lies at the root of every liturgical practise that has not been reduced to a mere recitation.12
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Other }{\i\cf1\insrsid11894558 iddhi }{\cf1\insrsid11894558 considered by the texts consist of appearing and disappear
ing, of walking on water without sinking, of moving great distances in a moment, of "wield\-
ing power over one's body right up to the world of Brahma.' In order to understand that such phenomena are possible we must start from the production of the body "made of mind" }{\i\cf1\insrsid11894558 (manomaya) }{\cf1\insrsid11894558 
that we have already mentioned. In the text to which we are principally referring this state occurs immediately after the contemplation-projection of one's own person (cf. p. 174-75) and is given in the following terms: "With this fi
rm, purified, tense, sincere, unblemished, malleable, ductile, compact, incorruptible mind, he [the ascetic] turns toward the production of a body made of mind. From his body he extracts another body having all its organs and all its facul\-
ties, furnished with form, but supersensible, made of mind." To illustrate this there are similes of a man drawing a sword from its scabbard, removing the pith from a rush, or a snake from a basket.}{\cf1\super\insrsid11894558 14}{\cf1\insrsid11894558 
 An important detail that warns us not to confuse this experience with a simple act of magic is that we are here-it is said-in the realm of transcendental knowledge, }{\i\f113\cf1\insrsid11894558 pann\'e2.1}{\i\cf1\super\insrsid11894558 5}{
\i\cf1\insrsid11894558  }{\cf1\insrsid11894558 Besides we have seen that the practise in ques\-tion comes immediately after the apprehension of one's own person as that of an-other by means of the eye that has opened in the }{\i\f113\cf1\insrsid11894558 
jh\'e2na. }{\cf1\insrsid11894558 
We have mentioned the transformation of the sensation that one normally has of the body: it is a matter of taking this process further by achieving an ever more detached and disindividualized consciousness, on the one hand, an
d on the other, by penetrating down into the deep. "vital"-in a superbiological sense-forces that rule the organism and that make up
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \ql \li0\ri0\sb288\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls136\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}
\faauto\ls136\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Cf. our }{\i\cf1\insrsid11894558 The Yoga of Power. and J. W Woodroffe, The Garland of Letters }{\cf1\insrsid11894558 (Madras, 1922).
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls136\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}
\faauto\ls136\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Digha, }{\cf1\insrsid11894558 2.87.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls136\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls136\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid.. 2.86; }{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 77.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 15.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls136\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls136\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Cf.. e.g., }{\i\cf1\insrsid11894558 Digha, 2.20-26.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 186
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 the "double," or "daemon," and the sams\'e2
ric being in us. Here the transcendental knowledge cannot do other than produce a special transformation, if only by de\-grees. The transfigured mind, in this profundity, works almost, one might say, as a catalyst; it}{\cf1\insrsid11894558 
 transmits its own nature to the group of forces with which it comes in contact, so that eventually the half vital and half opaque sensation that one has of one's bodiliness clarifies into the sensation of a transparent and luminous "form." It is luminous
 or radiant since, actually, these experiences happen in a condition corre\-sponding to }{\i\cf1\insrsid11894558 taijasa, }{\cf1\insrsid11894558 
that is, in the condition of luminosity or radiance that, for the Awakened One, takes the place of the state of dreaming. This is the true sense of the "extracti
on of the body made of mind," which is not "another" body, but a particular experience of the power of which the body is the sensible manifestation.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 We have yet to see how far this power has been "purified," to what extent the disindividualized sidereal pr}{\f113\cf1\insrsid11894558 
inciple has divested itself of its sams\'e2ric nature and directly controls this force. Bodily manifestation }{\i\cf1\insrsid11894558 depends }{\cf1\insrsid11894558 
on this power: depends. in the same sense that speech depends on the faculty of speaking, the faculty by which it has been forged, that direct
s it, and that can either change it or reabsorb it into itself. If the catharsis has been taken as far as it will go, this force, which here ap\-
pears as "supersensible body made of mind," plays the same part in relation to the manifested bodily form. It follows from this that anyone who realizes and controls his body as a "supersensible body," has, virtually, also this twofold power: of extract\-
ing or projecting from the same trunk another bodily image, either the same as or different from his own; or else 
of reabsorbing the whole manifested form into the energy from which it came, in order to reproject it completely elsewhere. The first of these powers is that of ubiquity, and it may be developed up to the capacity, recorded in the texts, for "appearing as
 many, being one sole person, and of returning to he one sole person, having been many." Here, the real, physical person of the agent is always supposed to persist in a particular place, while the other forms are only pro\-
jected images, extracted from the agent's own subtle form which we can call the matrix of corporeality. The second implies the faculty of appearance or disappear\-
ance. of passing through "solid barriers, walls and mountains without hindrance, as if they were air," of walking on water or of passing through the air. The simile com\-
monly used by the texts for this extranormal and, in an Awakened One, supernormal phenomenology is: as a strong man stretches his bent arm or bends his stretched arm, so the ascetic disappears from one place and reap
pears in another: and this other may well signify a condition of existence differing from the terrestrial.
\par We must forestall the mistake that would be made by anyone who. in attempt\-ing to explain such phenomena, were to entertain the idea of "dematerializ
ation." This would presuppose the existence of a "material" that, in the current modern sense, is quite unknown to the traditional teachings. Material existence is only
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 187
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 manifested existence, a form of manifested existence. It is not, then, a question o
f "dematerialization" but rather of reabsorbing a manifested form into its unmanifested principle in order to reproject it elsewhere: one should not, therefore, even think of it as a kind of voyage }{\i\cf1\insrsid11894558 through }{\cf1\insrsid11894558 
matter, from one place to another, but as a }{\i\cf1\insrsid11894558 withdrawal }{\cf1\insrsid11894558 
of the manifested form, that is, of the bodily figure, at a particular place, to make it reemerge, newly visible, elsewhere. This occurs by "passing underneath," that is by the means of a principle that, since it is outside and above manifestation, is
 free of the condition of space and that may therefore be said to be everywhere and, at the same time, nowhere. As the mind is now the center of the body, the image of a place, adequately fixed in the mind under the right conditions, determines eo }{
\i\cf1\insrsid11894558 ipso }{\cf1\insrsid11894558 the phe\-
nomenon, quite irrespective of distance, so that it is said that projection in a nearby place needs the same "time" as projection in a very distant place, since the mental act of evoking either has the same duration.16
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 All this may possibly help to cl
arify the internal logic of the phenomena that are recorded in the Buddhist texts; phenomena which, although extremely rare in the modern world on account of the ever more intense "physicalization" and "samsarization" of the human being, are, nonetheless,
 quite real. We have, here, referred to phenomena that are "real" in a specific sense, distinguishing them from phenomena, which can be produced quite cheaply by means of collective or indi\-
vidual suggestive devices. Finally, we must consider the possibilit
y that these same phenomena, rather than originating in the metaphysical and ascetic way we have discussed, are achieved along more or less shadowy paths through certain contacts with elemental forces. The Buddha touches on this point when he says, for ex
ample, that the forms of supernormal vision that he and many Awakened Ones also have, are created by mental concentration and are not those that are related to inferior practices or contacts with spirits or angels."
\par In order that the }{\i\cf1\insrsid11894558 iddhi }{\cf1\insrsid11894558 we have considered may be perfect, it is naturally essen\-tial that "ignorance}{\cf1\super\insrsid11894558 "}{\f113\cf1\insrsid11894558 
 should have been destroyed without leaving any residue and that there should have been an equally complete resolution of the sams\'e2ric being:18 only then is the power over the root from which the}{\cf1\insrsid11894558 
 body is manifested complete, and only then can all the elements on which the manifestation of the bodily form is based he mastered. In this extreme case, rather than of a "body made of mind, furnished with form" we should speak of the "body made of spiri
t" and of pure consciousness, free from form }{\i\cf1\insrsid11894558 (arupa atta patilabha), }{\cf1\insrsid11894558 which is related to the "blessed body" }{\i\cf1\insrsid11894558 (tusita }{\f113\cf1\insrsid11894558 k\'e2
ya) in which one who is on the path of awakening will rearise after death,1}{\cf1\super\insrsid11894558 9}{\cf1\insrsid11894558  and to
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 16.\tab}}\pard \qj \li72\ri0\sb36\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls137\pnrnot0\pndec\pnstart16\pnindent360 {\pntxta .}}
\faauto\ls137\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Milindapanha. }{\cf1\insrsid11894558 82 (W. 306).
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 17.\tab}}\pard \qj \li72\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls137\pnrnot0\pndec\pnstart16\pnindent360 {\pntxta .}}\faauto\ls137\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Angutt., 3.60.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 18.\tab}}\pard \qj \li72\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls137\pnrnot0\pndec\pnstart16\pnindent360 {\pntxta .}}\faauto\ls137\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Using the Taoistic terminology, this would he called the complete distillation of the }{\i\cf1\insrsid11894558 yin }{\cf1\insrsid11894558 to pure }{\i\cf1\insrsid11894558 yang.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 19.\tab}}\pard \ql \li72\ri0\sb36\sl-156\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls137\pnrnot0\pndec\pnstart16\pnindent360 {\pntxta .}}
\faauto\ls137\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Cf. }{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 123; 143.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 188
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 the "body of transfiguration" that occurs in some Gnostic schools. It is to this that we must clearly turn when the texts deal with the }{
\i\cf1\insrsid11894558 iddhi }{\f113\cf1\insrsid11894558 connected with having one's body in one's own power as far as the world of Brahm\'e2
, that is, up to the condition of pure being. Particularly in Mahayana developments of the Buddhist teaching we find extensions of these views, through which we can arrive at 
the deepest meaning that was, perhaps, hidden in Christian docetism. According to these Mah\'e2y\'e2na con\-ceptions, the Accomplished Ones, the }{\i\f113\cf1\insrsid11894558 Tath\'e2gata, }{\cf1\insrsid11894558 
do not actually have a body. In reality, it is not a question of not having a body, but, rather, of complet
ely possessing, on the summit of an absolutely liberated consciousness, all the principles on which its sensible manifestation is based. And here, if it were the place to do so, we could devise interesting interpretations of the true sense of the various 
traditions that relate to beings who never "died." but who were "carried away." who disappeared from the physical world without leaving a body behind them.2}{\cf1\super\insrsid11894558 0}{\cf1\insrsid11894558  In any case, the most an\-
cient Buddhist conception of the twofold "body" beyond the physical one, a}{\f113\cf1\insrsid11894558 s well as the Mah\'e2y\'e2na conception of the }{\i\f113\cf1\insrsid11894558 trik\'e2ya, }{\f113\cf1\insrsid11894558 
the threefold body of the Buddha, refers to three degrees of the same realization, and is related both to the general Indo-Aryan doctrine of the "three worlds," and to the views (particularly those of S\'e2mkh}{\cf1\insrsid11894558 
ya) on the three bodies, material, subtle (or vital), and causative }{\i\f106\cf1\insrsid11894558 (s\'fehula-or kariya-linga }{\cf1\insrsid11894558 [or }{\i\cf1\insrsid11894558 sukshma] }{\cf1\insrsid11894558 and }{\i\f113\cf1\insrsid11894558 k\'e2
rana-sar\'eera). }{\cf1\insrsid11894558 To experience the body as a pure, dominated, free, plastic, intangible instrument of manifestation-this is the extreme limit.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 We mu
st briefly discuss one last point on the subject of "miracles." Buddhism states that, if they are not sought for their own sake but occur as natural possibilities in particular stages of awakening, the "powers" may be used where necessary with a pure mind
,
 with the same indifference as the ordinary man uses his senses and his limbs. There are, however, particular cases in which the "prodigy," the extranormal fact, is invested with a "sacred" and "noble"-Ariyan-character: such cases occur when the "marvel" 
h
as an illuminating power on account of the phenomenon being a symbol and a manifestation of a transcendental significance, since, in this manner, it produces striking evidence of the dependence of "nature" on a higher order.21 One can find, also in Buddhi
s
m, a few references to these true, sacred marvels. For ex-ample, walking on water: when the ascetic, in profound meditation, achieves the state of one who has escaped from the "current," from the "waters"; of one who, like the lotus in a simile we have qu
oted, arises above the water, untouched by it-then
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 20.\tab}}\pard \qj \fi-288\li288\ri72\sb432\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls138\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}
\faauto\ls138\rin72\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 Cf. on this our work }{\i\cf1\insrsid11894558 The Hermetic Tradition. }{\cf1\insrsid11894558 There also occurs in Buddhism the }{\i\cf1\insrsid11894558 "nibbana }{
\cf1\insrsid11894558 of fire which leaves no residue." cf. }{\i\f113\cf1\insrsid11894558 Ud\'e2na (8.10): }{\cf1\insrsid11894558 Dabba rises in the air and plunges himself into contemplation of t
he fiery element. then passes over into nibbana. "Neither grease nor ashes remained of his burned body." This concentration on fire also takes us back to the tantras. Cf. de la Vallee-Poussin, in the translation of the }{\i\cf1\insrsid11894558 
Abhidharmakosa, }{\cf1\insrsid11894558 4. p. 229.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \qj \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls138\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}\faauto\ls138\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Cf. our }{\i\cf1\insrsid11894558 Maschera }{\cf1\insrsid11894558 e volto }{\i\cf1\insrsid11894558 dello spiritualismo contemporaneo.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 189
\par }\pard \ql \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
in particular circumstances he may reveal a cosmic sign of this achievement, the actual power of walking on water without sinking. One text relates that a marvel of this kind began to he neutralized at
 the moment when the mind of the ascetic relaxed its spiritual concentration.22 Again, it is well known that the symbol of one who has passed over the current and who, when on the other shore, helps the noble sons to cross, is applied to the Buddha.23 Now
,
 it can occur that at the very moment of the spiritual realization of this a fresh cosmic evidence in the form of a "marvel" is produced: the Buddha and his disciples in the act of crossing a river, find themselves magically carried to the other hank." An
o}{\f113\cf1\insrsid11894558 ther example. When the Buddha meets the feared bandit Angulim\'e2
la he prevents the bandit, who is running toward him, from catching up with the Accomplished One, who is standing still. He who stands still walks, he who walks stands still.25 A transcendental }{\cf1\insrsid11894558 significance is once more mani\-
fested in this marvel: locomotion, which does not take one forward, by which "one does not reach the end of the world," is opposed to being still, in a supernatural stability that, to beings that are carried along by the sams}{\f113\cf1\insrsid11894558 
\'e2ric current, must appear as a vertiginous, fearful going.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
Whether or not such irruptions, so full of meaning, of a higher order into the natural order, ever historically took place, they serve, in the texts, to illustrate the significance of a particular 
category of "sacred" and "noble" marvels. As for the other extranormal or supernormal phenomena, from what we have just said it is clear that, in Buddhism. they do not have the character of "miracles," of incom\-
prehensible and irrational happenings, as the
y do in many popular, and even in some not so popular, forms of religion. They have, instead, their own logic, they are connected with a particular view of the world, and the path of awakening, in its various phases, affords the explanation of the fact th
at they can really take place.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \ql \li72\ri0\sb2772\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls139\pnrnot0\pndec\pnstart22\pnindent360 {\pntxta .}}
\faauto\ls139\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Jataka. 190. In ibid., }{\i\cf1\insrsid11894558 263. it ceases as }{\cf1\insrsid11894558 he }{\i\cf1\insrsid11894558 becomes }{\cf1\insrsid11894558 contaminated }{
\i\cf1\insrsid11894558 with a woman.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 23.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls139\pnrnot0\pndec\pnstart22\pnindent360 {\pntxta .}}
\faauto\ls139\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Suttanipata, 3.6.36.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls139\pnrnot0\pndec\pnstart22\pnindent360 {\pntxta .}}
\faauto\ls139\rin0\lin72\itap0\pararsid11894558 {\f113\cf1\insrsid11894558 D\'eegha.16.1.33-34.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 25.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls139\pnrnot0\pndec\pnstart22\pnindent360 {\pntxta .}}
\faauto\ls139\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh.. 86.
\par }\pard \ql \li3240\ri0\sb216\nowidctlpar\tx0\faauto\rin0\lin3240\itap0 {\cf1\insrsid11894558 190
\par }\pard \qc \li0\ri0\sl1788\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 15\line Phenomenology of the Great Liberation
\par }\pard \qj \li0\ri0\sb396\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The pure, original doctrine of the Ariya is explicitly anti-evolutionist. "Becoming" has no significance. The "cycle}{\cf1\super\insrsid11894558 "}{
\cf1\insrsid11894558  of rebirths does not lead to the death-less) There is neither beginning, nor progress, nor end in the succession of the states conditioned by "ignorance" and by "agitation." It is said that, even as the}{\f113\cf1\insrsid11894558 
re is no lofty and mas\-sive mountain that one day will not crumble, no ocean that one day will not dry up, similarly, there is no end to the changing undergone by ordinary beings who, through their sams\'e2
ric self-identification, pass from one state of exist}{\cf1\insrsid11894558 
ence to another, like a dog that goes round and round, firmly tied to a post or to a column.' Returning to the symbolism of the two shores, it is said that while few enter the water, fewer still reach the other side, while the great mass of living beings 
runs up and down on this hank.' Rare is the appearance in the world of a Perfectly Awakened One.' Such an appearance is like the miraculous blossoming of a flower close to a pile of dung that represents. in fact, the worthless mass of ordinary beings.'

\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 That Buddhism sees an essential difference between the "sons of the world" }{\i\cf1\insrsid11894558 (puthujjana) }{\f113\cf1\insrsid11894558 
and the "sons of the S\'e2kya's son" we know already, as we also know that by "world" Buddhism does not only mean terrestrial existence, but any condi\-tioned form of existence}{\cf1\insrsid11894558 
 whatsoever, be it higher or lower than the human state. The Ariyan path of awakening is, then, of an absolutely "vertical" nature, it does not conceive of "progressivity}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 ; between the state of }{
\i\f113\cf1\insrsid11894558 nibb\'e2na }{\cf1\insrsid11894558 and any other state, de\-monic, titanic, human, or celestial, it sees a gap. The state of }{\i\f113\cf1\insrsid11894558 nibb\'e2na }{\cf1\insrsid11894558 
cannot be found by "going"; it cannot he found in the horizontal direction of time, nor in the
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li144\ri0\sb36\sl204\slmult0\nowidctlpar\tx0\faauto\rin0\lin144\itap0 {\cf1\insrsid11894558 1. }{\i\cf1\insrsid11894558 Samyutt., }{\cf1\insrsid11894558 2.179.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 2.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls140\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}\faauto\ls140\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid.. }{\i\cf1\insrsid11894558 22.99.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls140\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}
\faauto\ls140\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 10.117; }{\i\cf1\insrsid11894558 Dhammapada, 85.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls140\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}
\faauto\ls140\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Digha. }{\cf1\insrsid11894558 16.5.5.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li72\ri0\sa36\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls140\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}\faauto\ls140\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Dhammapada, 58-59.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 191
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 perpetuity, }{\f113\cf1\insrsid11894558 
longevity, or indefinite existence that are ascribed to the various angelic and celestial beings and to the theistic god himself, Brahm\'e2". Bodhi, absolute illumi\-
nation, the "wisdom" that liberates, is sometimes therefore likened to lightning,6 a description that clearly shows its extratemporal character. Everything, therefore, that is connected with extrasams\'e2
ric development is to be considered from a quite spe\-cial point of view. The oldest texts themselves remark on the relativity of the time needed to achieve fulfillment: seven years, seven months, seven days, the very day of hearing the doctrine. In Mah
\'e2y\'e2na and in Zen Buddhism this idea is very much accentuated. In a Mah\'e2y\'e2na text it is said that one should not feel fear or anguish at the thought that }{\cf1\insrsid11894558 
"one will awaken late to the incomparable, perfect knowledge" since this awakening is the work of a single moment, and is "the extreme [frontier] limit with something that has no past, and which therefore is a non-limit." One must not even formulate the d
e
pressing idea: "Great and long is this limit that has no past," since "this limit without a past, and which is therefore not a limit, is connected with a unique spiritual moment.8 By this it means that what, from the point of view of samsaric consciousnes
s
, might seem to be a distant final aim, in reality stands outside any sequence, so that to apprehend it means to apprehend it also as some-thing that has not had a past, that has no antecedents, that is without time; whence it may be said that all that ha
s led up to it is }{\i\cf1\insrsid11894558 co ipso }{\cf1\insrsid11894558 destroyed. The path, the effort, the gradualness, the "made" }{\i\cf1\insrsid11894558 (sankrta) }{\f113\cf1\insrsid11894558 all this vanishes, disperses like mist. The S\'e2
mkhya theory relating to the }{\i\cf1\insrsid11894558 purusa, }{\f113\cf1\insrsid11894558 and the Upanisads and then the Ved\'e2nta theory relat\-ing to the \'e2tm\'e2, have the same sense: the \'e2tm\'e2, have the same sense: the }{
\i\f113\cf1\insrsid11894558 \'e2tm\'e2 }{\cf1\insrsid11894558 or }{\i\cf1\insrsid11894558 purusa, }{\cf1\insrsid11894558 is eternally present. It is not 
this that "revolves," that "acts," that strives, that advances. Illumination is the flash in which, beyond all time, this presence without a past is apprehended.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Recognition of this discontinuity of the state of absolute illumination does not, however, pre
vent us from considering a series of cases corresponding to various approximations of the point from which the jump in the transcendental direction may
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \qj \fi-144\li288\ri0\sb252\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls141\pnrnot0\pndec\pnstart6\pnindent360 {\pntxta .}}
\faauto\ls141\rin0\lin288\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 3.25. In this text the spirit of the man who, still alive, has destroyed mania and has achieved
 liberation is also likened to a diamond. The Sanskrit term }{\i\cf1\insrsid11894558 vajra }{\cf1\insrsid11894558 (Tibetan: }{\i\cf1\insrsid11894558 dorje) }{\cf1\insrsid11894558 
includes both these meanings-lightning or diamond-and has been particularly used in Tibetan Buddhism to designate the essence of illumination and the nature of one who is ma
de of illumination. AI the same time, it also designates the scepter of the supreme representatives of Lamaist spiritual authority. This symbolism would take us much further in terms of comparative mythology-as far as the lightning-force symbolized by pre
historic hyperborean axes and the symbolism of the lightning that always accompanied divine "Olympian" figures of the Aryan civilizations. The "path of the }{\i\cf1\insrsid11894558 vajra." }{\cf1\insrsid11894558 
or the "path of the diamond and of lightning }{\i\cf1\insrsid11894558 (vajra-yana), }{\cf1\insrsid11894558 is the designation of Tantric and magic Buddhism, on which cf. }{\i\cf1\insrsid11894558 The Yoga of Power.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \qj \fi-144\li288\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls141\pnrnot0\pndec\pnstart6\pnindent360 {\pntxta .}}
\faauto\ls141\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 Cf. }{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 10: 85. On this subject we can recall the words attributed to the Buddha by the }{\i\f113\cf1\insrsid11894558 Vajrasam\'e2
dhi\-sutra, }{\cf1\insrsid11894558 when he said that the passage of fifty years did not represent a period of time, but only the awaken\-ing of a thought }{\i\cf1\insrsid11894558 (apud }{\cf1\insrsid11894558 Suzuki).
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \qj \li144\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls141\pnrnot0\pndec\pnstart6\pnindent360 {\pntxta .}}\faauto\ls141\rin0\lin144\itap0\pararsid11894558 {
\i\f113\cf1\insrsid11894558 Prajn\'e2p\'e2ramita, }{\cf1\insrsid11894558 texts in M. Walleser (Gottingen, 1914), 19, p. 120.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 192
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 be achieved, provided the neces
sary energy has been acquired. Even the ancient Buddhist texts discuss, in this connection, various possibilities that should not be interpreted without reference to the general Indo-Aryan views on the hereafter and on the various forms of liberation.

\par }\pard \qj \fi360\li0\ri72\sl264\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 The }{\f113\cf1\insrsid11894558 
highest degree is that where, while yet a living man, one has completely achieved extinction through having destroyed-without leaving residue or possibil\-ity for fresh germination-avijj\'e2, the primordial ignorance, }{\i\f113\cf1\insrsid11894558 tanh
\'e2. }{\cf1\insrsid11894558 thirst, the }{\i\f113\cf1\insrsid11894558 \'e2sava, }{\cf1\insrsid11894558 the transcendent
al intoxications. A relapse, a passing to any conditioned form of existence whatsoever, is as impossible for him as it is for the Ganges to flow toward the west.' Even the "mania," through which he might have rearisen as a god, is "extinct, cut down to th
e roots, made like the stump of a palm tree which cannot sprout again, can no more reproduce itself."}{\cf1\super\insrsid11894558 10}{\cf1\insrsid11894558 
 He is called the noncombatant, one who has no further need of fighting in the threefold realm of right living, of contem\-plation, of transcendental knowl
edge. besides that of the powers." That "he should let attachment be joined again to his body or that his heart should beat again: this cannot he."' Powerful and impalpable being, there is nothing that can reach him, alter him, or threaten him. With regar
d
 to all that he can still "do," we may quote the simile of the uninjured hand: "he whose hand is without wound may touch poison: poison cannot enter where there is no wound."' Whether "he walks or is still or sleeps or wakes," in him the perfect clarity o
f knowledge conforming to reality, that "mania is exhausted in me." is always present, just as in a man whose feet and hands had been cut off there would always be present the knowledge: "My feet and hands have been cut off.' The term }{
\i\cf1\insrsid11894558 nirupadhi is }{\cf1\insrsid11894558 also used here; it means destruction of the "substratum" }{\i\cf1\insrsid11894558 (upadhi). }{\cf1\insrsid11894558 This substratum (which in its turn is related to the }{
\i\f113\cf1\insrsid11894558 sankh\'e2ra }{\cf1\insrsid11894558 and to }{\i\cf1\insrsid11894558 kamma. }{\cf1\insrsid11894558 
Skt.: karma) corresponds, in general, to the "entity of craving" that every life that is not liberated strengthens and nourishes so that it creates the possi\-bility of a new arising, of a fresh bursting into flame after the material 
offered by that life is exhausted. In the "perfectly Awakened One" this substratum no longer exists: being an obscure and oblique form horn of ignorance and of "sleep," it is destroyed and dissolved by the steady naked light that he has kindled within him
self.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\i\f113\cf1\insrsid11894558 Jar\'e2, }{\cf1\insrsid11894558 
therefore, the exhaustion of the possibilities of life, the "fulfillment of time" and the dissociation of the aggregates that make up the individual being, for the Awakened One means final dissolution. He can say: "The outward form of one who
\par }\pard \ql \li0\ri72\sb252\sl192\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 9. Samyutt., 35.203.
\par }\pard \ql \li0\ri72\sl192\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 10. Angutt., }{\i\cf1\insrsid11894558 436.
\par }\pard \ql \fi-144\li288\ri72\sl192\slmult0\nowidctlpar\tx0\faauto\rin72\lin288\itap0 {\cf1\insrsid11894558 11. Ibid., 11.11. }{\i\f113\cf1\insrsid11894558 Cf. J\'e2taka. }{\cf1\insrsid11894558 70: }{\i\cf1\insrsid11894558 "Not a good victory is }{
\cf1\insrsid11894558 that, after }{\i\cf1\insrsid11894558 which you may }{\cf1\insrsid11894558 still }{\i\cf1\insrsid11894558 he }{\cf1\insrsid11894558 beaten. }{\i\cf1\insrsid11894558 A good victory }{\cf1\insrsid11894558 
is that through which you become invincible."
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls142\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}
\faauto\ls142\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 105.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls142\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}
\faauto\ls142\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Dhammapada, }{\cf1\insrsid11894558 124.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \ql \li72\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls142\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls142\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Ma jib.. 76.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 193
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 has achieved tru
th stands before you, but that which binds him to existence has been cut off ... at the dissolution of the body neither gods nor men will again see him."15 With physical death, there collapses something that had only an automatic exist\-
ence, conditioned in a positive sense-conditioned, that is to say, by the pure will, devoid of craving, of the Fulfilled One: that is what is known as }{\i\f113\cf1\insrsid11894558 khandha-parinibb\'e2na }{\cf1\insrsid11894558 
which, in any case, is a wholly contingent occurrence, without consequences for a state that, by definition, has "neither increase, nor diminution, nor composition." The term }{\i\cf1\insrsid11894558 parinibbuta, }{\cf1\insrsid11894558 
"completely extinct," is applied, in various texts, to the living Bud\-dha. Material, physical death only dissolves the last material elements, without leaving any remnants, of a being who is already dead to the world.}{\cf1\super\insrsid11894558 16}{
\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Besides, since we have seen that the Buddhist ascesis is not limited to detach\-ment.
 but goes on to penetrate and control the deepest energies of the bodily mani\-
festation, the death of an Awakened One is always of a voluntary nature, at least in the sense of assent, of nonintervention. It has rightly been said that "in order to die, a Bu
ddha must wish to die, otherwise no infirmity can kill him." The true death of Prince Siddhattha took place when, some time before his actual decease, he con\-
sciously decided not to live any longer. "From that moment he knows and repeatedly predicts the ho
ur and the minute, the place and the couch in which his breath will cease for ever. The death of the body becomes so much a secondary fact, a thing of no account, that it matters very little what may cause it."17
\par Buddhism, like Stoicism, does }{\i\cf1\insrsid11894558 not }{\cf1\insrsid11894558 condemn s}{\f113\cf1\insrsid11894558 
uicide. "Taking arms"-that is, killing oneself-is not proscribed by the doctrine of the Ariya. always provided that the person in question has actually achieved extinction. In vain, Mara, the demon not only of this world, but equally of the world of Brahm
\'e2}{\cf1\insrsid11894558 , seeks the spirit of the ascetic Channa who had "used the knife."18 In this case, it is not a question, in fact, of seek\-ing death as a result of any weakness in face of life, of any form of despair, attach\-
ment, or pain. We already know that the premise 
of extinction is to have conquered desire even for extinction itself, to have achieved the state of one who is free and who has no desire either for existence or for leaving existence.19 The taking of one's own life, here, is no more than a wholly irrelev
ant act, rather like that of someone who, sitting in one position, decides at a certain moment to change it, or who finally
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 15.\tab}}\pard \qj \li72\ri0\sb396\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls143\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}
\faauto\ls143\rin0\lin72\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 D\'eegha. }{\cf1\insrsid11894558 13.73.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 16.\tab}}\pard \qj \li72\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls143\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}\faauto\ls143\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Samyutt., 3.119.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 17.\tab}}\pard \qj \fi-288\li360\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls143\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}
\faauto\ls143\rin0\lin360\itap0\pararsid11894558 {\cf1\insrsid11894558 C. Formichi. Apologia }{\i\cf1\insrsid11894558 del b}{\f113\cf1\insrsid11894558 
uddhismo (Rome. 1925). p. 29. The Buddha had declared that, had he so wished, he could even have lived for aeons (cf. D\'eegha. 16.3.3). On the power of the Buddhas and of certain Ariya of prolonging l}{\cf1\insrsid11894558 
ife or of dissolving the vital energies, cf. Abhidharmakosa, 2.10; 7.41.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 18.\tab}}\pard \qj \li72\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls143\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}\faauto\ls143\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Samyutt.. }{\i\cf1\insrsid11894558 35.87. Majjh. }{\cf1\insrsid11894558 144.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 19.\tab}}\pard \qj \fi-288\li360\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls143\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}
\faauto\ls143\rin0\lin360\itap0\pararsid11894558 {\f113\cf1\insrsid11894558 Suttanipata. 4.10.9. Ct. Ud\'e2na (3.10): "Those who believe that they can go out of existence by means of nonexistence will not free themselves from existen
ce." Buddhism condemns both thirst for existence and thirst for nonexistence (bhava-vibhava-tanh\'e2).
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 194
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
chases away an insect that had been buzzing ceaselessly around him and that he had suffered with calm. This, like any other act of an Awakened One, does not create }{\i\f113\cf1\insrsid11894558 sankh\'e2ra: }{\cf1\insrsid11894558 
in no way does it alter the realization he has achieved, nor does it give rise to causes for future effects.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 We must remember, however, that the spiritual stature of an Awakened One is such that the moment he may choose for leaving hi
s human form of appearance cannot be arbitrary nor can it depend on accidental considerations. There is a text that, in declaring against voluntary death. sets forth not only all the positive elements of an Awakened One's life, but also everything that, b
y continuing to live, he can give to beings in need of guidance }{\cf1\super\insrsid11894558 2\'b0 }{\cf1\insrsid11894558 An Awakened One will always have, to some extent-an extent that }{\f113\cf1\insrsid11894558 Mah\'e2y\'e2
na considerably exaggerates-the sense of a mission on which will depend the course and the moment of the end of his life. Prince Siddhattha declared the he would not finally enter }{\i\f113\cf1\insrsid11894558 nibb\'e2na, }{\cf1\insrsid11894558 
disappear from the physical world. or agree to die before the
 doctrine, by means of the existence of a group of worthy and illuminated disciples who had apprehended it, had been established and well-proclaimed in the world of men and of celestial beings.21 At this point, the Ac\-
complished One, with perfect conscious
ness and clarity, "laid aside his will to live" and, "concentrated and inwardly joyful," destroyed his personality "as one shatters a cuirass."22 To this decease, legend has added cosmic signs and portents not unlike those connected with the death of the 
Christ.' Some texts speak of the movements of the mind of an Accomplished One at the moment of death: it passes upward through the four }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 
and, beyond these, enters the planes of the first four realizations free from form, that is to say, it passes up to the state beyond consciousness and nonconsciousness. From this height the spirit then descends by degrees to the first }{
\i\f113\cf1\insrsid11894558 jh\'e2na, }{\cf1\insrsid11894558 and then passes up to the fourth }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 that, as we have seen, corresponds to the limit of individuated consciousness as "name-and-form}{
\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 ; and from there, under the impulse of this power come from the world beyond form, it detaches itself, it passes beyond, it "departs no more to return.'
\par All this, then, concerns the highest form of liberation, the liberation achieved in life while still a man: it corresponds exactly with what, in the general Indo-Aryan tradition, is called }{\i\f113\cf1\insrsid11894558 j\'eevan-mukti, }{
\cf1\insrsid11894558 which means, in fact, "liberated while alive." As well as the case of }{\i\f113\cf1\insrsid11894558 j\'eevan-mukti, }{\cf1\insrsid11894558 the same tradition also contemplates what is known as }{\i\cf1\insrsid11894558 videha-mukti, }{
\cf1\insrsid11894558 where liberation is achieved at the moment of physical death. Death. in this case, unlike the first, affords an opportunity for full realization of liberation and
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 20.\tab}}\pard \qj \li72\ri0\sb360\sl204\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls144\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}
\faauto\ls144\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Milindapanha, }{\cf1\insrsid11894558 195. I }{\i\cf1\insrsid11894558 ff. (W. 436).
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \qj \li72\ri0\sl204\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls144\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}
\faauto\ls144\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 8.70.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \qj \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls144\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}
\faauto\ls144\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 23.\tab}}\pard \qj \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls144\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}
\faauto\ls144\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Digha, }{\cf1\insrsid11894558 16.6.10.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \ql \li72\ri0\sa72\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls144\pnrnot0\pndec\pnstart20\pnindent360 {\pntxta .}}\faauto\ls144\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 16.6.8-9; }{\i\cf1\insrsid11894558 Samyutt., 6.5.
\par }\pard \ql \li3312\ri0\nowidctlpar\tx0\faauto\rin0\lin3312\itap0 {\cf1\insrsid11894558 195
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 illumination already virtually gained during life. This possibility also is c}{\f113\cf1\insrsid11894558 
onsidered by Buddhism: the mental faculties, it is said, can become completely clear, and the eye of supreme knowledge open at the moment of death. The end of physical life then coin\-cides with the end of mania, with the final destruction of the \'e2
sava. Suc}{\cf1\insrsid11894558 h a case is known as }{\i\f113\cf1\insrsid11894558 samas\'ees\'ee. }{\cf1\insrsid11894558 
This supreme transformation is supposed to be facilitated if either an Awakened One or a disciple of the Awakened One is present to recall the doctrine to the one who is dying, unless one has the strength to recall it oneself
 at this moment.25 We have already said that awareness of breathing constantly practised and properly understood, is considered to be one of the best means of maintaining a clear aware\-
ness up to the last moments of earthly existence. For our part, we may add that the condition of modern Western man is such that, in the vast majority of cases, the possi\-
bility of liberation can only he conceived in this form; it can only take place, that is to say, in the state produced by that act of disruption that is the dissolution of the aggre\-
gates of the personality: this, of course, assumes that one's entire existence has been devoted to the focusing of every energy of one's own being, including those that lie deepest and that are hardly perceptible, in the direction of transcendency.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 We shall now go on to discuss the possibilities that are considered by the Bud\-
dhist texts for those who tread the path of the Ariya and who do not reach liberation while alive, nor at the moment of death.
\par The class of beings that we are now discussing comes under the heading of }{\i\f113\cf1\insrsid11894558 sot\'e2panna. }{\cf1\insrsid11894558 
that is to say: "one who has entered into the current." They are the "noble sons" who have so acted that the fundamental force of their life is pervaded by what is beyond life, and they have therefore quite eliminated the danger of taking a "de\-
scending path." More specifically, to "enter the current" is to nourish an unshakable faith in the doctrine, to have an eye trained to recognize each phenomenon accord\-ing to its conditioned genesis, and to mainta
in five of the fundamental precepts of "right conduct": abstention from killing, from taking what is not given, from lust, from lying, from the use of intoxicants.26 Other texts have a slightly different view: those who have entered the current are princi
p
ally those who have overcome three of the five bonds, namely, mania of the "1," doubt, and the blind practice of rites and precepts for the sake of a divine hereafter. Two other bonds, however-desire and aversion-although weakened, continue to persist, an
d
 for this reason those in the category in question do not achieve extinction either during earthly life or at its end. Such a being may, however, be sure that his destiny is already decided. The enemy forces will not prevail. He is already established in 
the right law, he is not exposed to permanent lapses, he has a higher knowledge. He has escaped perdition, he pos\-sesses sureness, he may he certain that he will put an end to the state of }{\i\cf1\insrsid11894558 dukkha and
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 25.\tab}}\pard \qj \li0\ri0\sb108\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls145\pnrnot0\pndec\pnstart25\pnindent360 {\pntxta .}}
\faauto\ls145\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 10.92.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 26.\tab}}\pard \ql \li0\ri0\sb36\sa72\sl-132\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls145\pnrnot0\pndec\pnstart25\pnindent360 {\pntxta .}}
\faauto\ls145\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 196
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 that he will achieve illuminati
on and perfect awakening.27 The simile provided here is that of the firstborn son of a warrior king legitimately crowned, who is certain of one day ascending the throne: the same feeling is possessed by an ascetic who is a "blessed warrior," who has trodd
en the path of the Ariya, and who, inwardly unshak\-able, waits for the supreme liberation."
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 The future course of one who, in the deepest nucleus of his own being, no longer belongs to the world of becoming, depends on the strength of the }{
\i\f113\cf1\insrsid11894558 sankh\'e2ra }{\cf1\insrsid11894558 that corre\-
spond to the two bonds that have not yet been dissolved. Some texts, which deal with what we may call the pessimistic solution, envisage one who expects a single rebirth in the sense-world }{\i\cf1\insrsid11894558 (ekabijin): }{\cf1\insrsid11894558 
one who expects repeated rebirths }{\i\cf1\insrsid11894558 (kolankola) }{\cf1\insrsid11894558 reap\-pearing, in due course, two or three times in noble families; or, finally one who ex\-
pects to reappear, at the most seven times, in states that are not all necessarily human }{\i\cf1\insrsid11894558 (sattakkhattu-parama). }{\cf1\insrsid11894558 After this, the condition of }{\i\cf1\insrsid11894558 dukkha }{\cf1\insrsid11894558 
will have been destroyed o
nce and for all.29 These references in the texts are very schematic, and one cannot therefore be quite sure of the true sense of the doctrine. Since such possibilities are distinguished from others, shortly to be discussed, which refer unquestionably to e
x\-tinction achieved in one of the worlds of "pure form" or "free from form," it would seem that we are here dealing with reappearances in the }{\i\f113\cf1\insrsid11894558 k\'e2ma-loka, }{\cf1\insrsid11894558 
that is, in the subcelestial sphere to which the human condition essentially belongs. Are we again faced with an idea of "reincarnation"? Perhaps one who "has entered the current" will appear again as a man? We must here refer to a viewpoint tha
t is rather different from the simple idea of the multiple earthly lives of an "I" that is supposed to pass from one to another; a view, to which the term "shoot forth again," or "germinate," of the text offers a way of approach. One who "has entered the 
current" has transformed the root from which he sprang into life: in the "current" of which he is made, we now find the element }{\i\cf1\insrsid11894558 bodhi, }{\f113\cf1\insrsid11894558 something that is extrasams\'e2
ric, which is destined to determine a new line of heredity-if thus we may call it-and, above all, a certain kind of continuity that-as we have already seen-is not possible in one who belongs to the world of becoming and of ignor
ance. We can thus think of a superindividual matrix or root, no longer exclusively sams\'e2
ric, of existences that tend toward liberation, as it were in a series of attacks (corresponding to each life) and that are destined finally, in one of the existences, }{\cf1\insrsid11894558 
the last of the series, to triumph. If one of these does not produce success. there appears another, taking over the attributes of the first, in order to carry it further: the duration of this process is determined by certain cyclical laws and is hound up
 with the number seven, whose importance in the field of all that concerns development is known even in profane science. We no longer have the absurd idea of a single "1" that
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 27.\tab}}\pard \qj \li0\ri0\sb180\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls146\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}
\faauto\ls146\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Cf. Ibid.; 6.97; }{\i\cf1\insrsid11894558 Majjh., 68.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 28.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls146\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}\faauto\ls146\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Angutt., 4.87.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 29.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls146\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}\faauto\ls146\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., 3.86.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 197
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 returns or that trav}{\f113\cf1\insrsid11894558 els from existence to existence but, rather, of various manifesta\-
tions of one same principle that is already superindividual, but not yet fully conscious: manifestations that are ruled by the extrasams\'e2ric force that has already been awak\-ened and that is}{\cf1\insrsid11894558 
 destined. sooner or later, to produce the perfectly illuminated being with which it will "pass beyond," by completely releasing itself. From two books by Meyrink, which are more than just novels-Der }{\i\cf1\insrsid11894558 Engel vom westlichen Fenster }
{\cf1\insrsid11894558 and Der weisse }{\i\cf1\insrsid11894558 Domenikaner-the }{\cf1\insrsid11894558 reader may, perhaps, get a more intuitive idea of this kind of process.
\par }\pard \qj \fi360\li0\ri0\sl264\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 For successive manifestations, Buddhism has laws that are not unlike those dis\-
covered by Mendel for physical heredity. We know that, according to Mendelian laws, some elements of 
a heredity may, through a series of generations, have a "recessive" character while others are "dominant": they seem to disappear although they are only latent and ready to reemerge and to reestablish themselves once the power that pre-dominated before ha
s been weakened or, as in the present case, once the material needed for renewed burning is present. This, according to Buddhism, is true both for the positive and for the negative elements that, at the end of a life, will represent an }{
\i\cf1\insrsid11894558 upadhi, a }{\cf1\insrsid11894558 substratum of existence. Illusory forms of liberation are therefore possible; illusory because they are paramount only until the negative residues, which had ap\-
parently disappeared, reestablish themselves and lead to conditional forms of exist\-ence. The opposite may}{\f113\cf1\insrsid11894558 
 well happen: a principle of liberation and illumination may be well established, but it can only blossom and act fully after the total exhaustion of the power of unresolved negative and sams\'e2
ric elements. These elements sometimes seem to predominate when,
 in fact, their roots have already been cut off.30 This should he borne in mind when we consider the case of discontinuous reappearances in a series of births (the isolated emergence of superior, extrasams\'e2ric types, with intervals of qui-
\par }\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par 
\par }\pard \qj \fi-360\li360\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 30. Cf. Angutt.. 10.206; 3.98. With regard to the sankhAra and to the }{\i\f113\cf1\insrsid11894558 up\'e2dhi. }{\cf1\insrsid11894558 
that is, to the potentialities of a possible fresh combustion, normal psychological consciousness must not be taken as the final criterion. It may be that with ageing and decay of the organs, }{\f113\cf1\insrsid11894558 
a tendency or craving that was alive and unmastered before. may no longer make itself felt. But as a sankh\'e2
ra. it has not therefore vanished: it has only returned to its latent state, and is wailing for a fresh occasion. The Buddhist doctrine of the "posse}{\cf1\insrsid11894558 ssions" }{\i\f113\cf1\insrsid11894558 (pr\'e2pti) }{\cf1\insrsid11894558 
refers to this. When, for example, a desire has been satisfied and seems to be exhausted, it has not therefore been eliminated}{\cf1\super\insrsid11894558 .}{\cf1\insrsid11894558 
--on the contrary, it remains united to thhe "I" and to the stem to which it belongs. Nonexistent in act, it subsists in potentiality. And the "possession" }{\i\f113\cf1\insrsid11894558 (pr\'e2pti) }{\cf1\insrsid11894558 
will lead, sooner or later, to remanifestation }{\i\f113\cf1\insrsid11894558 (sammukh\'eebh\'e2va), }{\f113\cf1\insrsid11894558 (cf. de la Vallee-Poussin, Nirv\'e2
na. p. 164). We must also. eventually, take into account forces that are not fully manifested or "spent" and}{\cf1\insrsid11894558 
 that, in certain cases, we must lead to consummation, even at the cost of causing ourselves as individuals and other men to suffer (heir natural effects. Something of the sort was intuited by the Carpocratian Gnostics. Cf. also the image given in }{
\i\cf1\insrsid11894558 Golem }{\cf1\insrsid11894558 by
 G. Meyrink, chap. 18: "Man is like a tube of glass in which many-colored halls are running. In the life of most men. there is only one hall. If it is red we say that the man is 'bad.' If it is yellow we say he is 'good.' If there are two balls-one red an
d one yellow-- he has an 'unstable charac\-
ter.' We, who have been 'bitten by the serpent.' live in our life that which normally happens to the whole race in an entire age: the many-colored balls cross the tube of glass in a mad rush, one behind another, and, finite as they are-we }{
\i\cf1\insrsid11894558 have }{\cf1\insrsid11894558 become prophets-images }{\i\cf1\insrsid11894558 of the divinity."
\par }\pard \ql \li3312\ri0\nowidctlpar\tx0\faauto\rin0\lin3312\itap0 {\cf1\insrsid11894558 198
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
escence) and also as what may appear as a "spontaneous initiation." But the same idea also applies in the cases we have yet to consider and, as we said, this will refer to liberation
s that are to be later but inevitably achieved in posthumous "celestial" states.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Even for these cases we can find an equivalent in the general Indo-Aryan tradi\-
tion, where it takes into account so-called "deferred liberation" or "liberation by de\-grees" }{\i\cf1\insrsid11894558 (Krama-mukti).31 }{\cf1\insrsid11894558 In order thus to attain the state of }{\i\f113\cf1\insrsid11894558 nirv\'e2na }{
\cf1\insrsid11894558 in modes of being that cannot be called human, it is necessary to have also virtually cut off the two bonds of craving and aversion, which constitute the elementary differentiations of the pri\-mor
dial mania. And if this mastery is not to be of an entirely psychological character, and therefore ephemeral, the ascetic must, in his earthly existence, have developed to a high degree both the contemplations that produce a superior calm }{
\i\cf1\insrsid11894558 (samatha) }{\cf1\insrsid11894558 and the "wisdom" that }{\f113\cf1\insrsid11894558 
is closely connected with the will for the unconditioned, which leads to change of heart and detachment, and that brings realization of the nonsubstantiality of all that is sams\'e2ric }{\i\f113\cf1\insrsid11894558 (vipassan\'e2).32 }{
\cf1\insrsid11894558 When these conditions have been fulfilled, one pos\-sesses t
he principle of a supreme "neutrality" beyond any craving desire, beyond any aversion, and the "divine" world itself may be overcome; the bond of the "I," which has already been cut off as regards the human state of existence by the one who "en\-
ters the cu
rrent," is now also cut off as regards any individuated and conditioned form of existence whatsoever, not excluding the highest and most resplendent. In the "cur-rent," then, a force operates that will prevent any lingering on the "celestial voyage"-spoke
n of, with varying symbolism, in all traditions including the Dantesque-from being taken as the final destination; this force guarantees that, by definitively bringing to an end every attachment, one will gain, in superhuman states of existence, the op\-
port
unity for extinction that could not be achieved in the human condition, not even at the moment of death. The ascetic has here created the conditions for a real survival of death, for a survival that various religions, notably the Christian, imagine is ach
i
eved by all beings; whereas it is only logically thinkable for those few who, as men, have been able to conceive of themselves as more than men and who have taken part, in full awareness-even if only through some flash of insight-in states that are free o
f the condition of the individual.
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 We are now in a position to give the various possible cases of liberation beyond death that are considered by Buddhist teaching:
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 (1)\tab}}\pard \ql \fi-288\li432\ri864\sl276\slmult0\nowidctlpar\tx0\tx432{\*\pn \pnlvlbody\ilvl0\ls147\pnrnot0\pndec\pnstart1\pnindent360 {\pntxtb (}{\pntxta )}}
\faauto\ls147\rin864\lin432\itap0\pararsid11894558 {\cf1\insrsid11894558 he who frees himself and "disappears" halfway in his development }{\i\f113\cf1\insrsid11894558 (antar\'e2parinibb\'e2yin);
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 (2)\tab}}\pard \ql \fi-288\li432\ri936\sl276\slmult0\nowidctlpar\tx0\tx432{\*\pn \pnlvlbody\ilvl0\ls147\pnrnot0\pndec\pnstart1\pnindent360 {\pntxtb (}{\pntxta )}}
\faauto\ls147\rin936\lin432\itap0\pararsid11894558 {\cf1\insrsid11894558 he who succeeds in this after the halfway point in his development }{\i\f113\cf1\insrsid11894558 (upahacca-parinibb\'e2 yin);
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 31.\tab}}\pard \ql \li72\ri0\sb468\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls148\pnrnot0\pndec\pnstart31\pnindent360 {\pntxta .}}
\faauto\ls148\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Cf. R. Guenon, }{\i\cf1\insrsid11894558 L'Homme }{\cf1\insrsid11894558 et son }{\i\cf1\insrsid11894558 devenir selon le Vedanta }{\cf1\insrsid11894558 (Paris. 1925), p. 181ff.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 32.\tab}}\pard \ql \li72\ri0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls148\pnrnot0\pndec\pnstart31\pnindent360 {\pntxta .}}\faauto\ls148\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Cf. }{\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 4.124.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 199
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 (3)\tab}}\pard \ql \li144\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\tx432{\*\pn \pnlvlbody\ilvl0\ls149\pnrnot0\pndec\pnstart3\pnindent360 {\pntxtb (}{\pntxta )}}
\faauto\ls149\rin0\lin144\itap0\pararsid11894558 {\cf1\insrsid11894558 he who achieves liberation without an action }{\i\f113\cf1\insrsid11894558 (asankh\'e2ra-parinibb\'e2yin);
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 (4)\tab}}\pard \ql \li144\ri0\sl276\slmult0\nowidctlpar\tx0\tx432{\*\pn \pnlvlbody\ilvl0\ls149\pnrnot0\pndec\pnstart3\pnindent360 {\pntxtb (}{\pntxta )}}
\faauto\ls149\rin0\lin144\itap0\pararsid11894558 {\cf1\insrsid11894558 he who achieves liberation with an action }{\i\f113\cf1\insrsid11894558 (sasankh\'e2ra-parinibb\'e2yin);
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 (5)\tab}}\pard \ql \li144\ri0\sl276\slmult0\nowidctlpar\tx0\tx432{\*\pn \pnlvlbody\ilvl0\ls149\pnrnot0\pndec\pnstart3\pnindent360 {\pntxtb (}{\pntxta )}}
\faauto\ls149\rin0\lin144\itap0\pararsid11894558 {\cf1\insrsid11894558 he who proceeds against the current toward the highest gods
\par }\pard \ql \li360\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\i\f113\cf1\insrsid11894558 (uddhamsota akanittha-g\'e2ma).
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 All these liberations take place in one of the spheres of "pure forms" }{\i\cf1\insrsid11894558 (rupa-laboka) }{\cf1\insrsid11894558 
or in one of the spheres free from form }{\i\cf1\insrsid11894558 (arupa-loka) }{\f113\cf1\insrsid11894558 making up, together, the "pure abodes" or "pure fields" (suddh\'e2v\'e2s\'e2
) whose equivalent, in the ancient Western Aryan traditions, were the "Elysian Fields" or "Seat of the Heroes."33 }{\cf1\insrsid11894558 
The order in which we have just given these cases is one that descends from the highest forms to the lowest. They are all, however, qualified by the term }{\i\f113\cf1\insrsid11894558 an\'e2g\'e2min, }{\cf1\insrsid11894558 
"a nonreturner," one who does not pass again to another form of conditioned and manifested exist\-
ence, since he has entirely conquered any force that could lead to this against his will. The term is the same as that used in the Upanisads for one who, after death, does not tread the lunar and ancestral path }{\i\f113\cf1\insrsid11894558 (pitr-y\'e2
na) }{\cf1\insrsid11894558 but who treads, instead, the "divine path" }{\i\f113\cf1\insrsid11894558 (deva-y\'e2na).
\par }{\cf1\insrsid11894558 It may be easier to understand the sense of these various possibilities by refer-ring to a simile given by a text that makes use of the example of lighted chips flung into the air.3}{\cf1\super\insrsid11894558 4}{
\cf1\insrsid11894558  One such chip may get cold even before it tou
ches the earth-and this would be the case with one who liberates or "extinguishes" himself before or after the halfway point of his path (cases 1 and 2); or it may fall to the ground and imme\-
diately find a patch of dry grass that goes up in flames, and th
e chip may only get cold after this fire has died out-the case of liberating oneself without an action; or, again, it may land in a large pile of wood or hay. set it alight, and get cold only when this much larger lire has ceased-the case of liberating on
e
self by means of an action; or, finally, the chip may fall directly into a forest, and the fire continues until the other side of the forest itself is reached, where there is running water or a field of green grass or rocks-the case of going against the c
urrent toward the highest gods.
\par By way of clarifying this phenomenology of the various posthumous develop\-ments possible for ascetic consciousness, the following remarks will suffice. The heat of the lighted chip, that is capable of starting a fresh fire, c
learly represents the residual thirst for, and pleasure in, satisfaction still existing in the new current. Al-ready extinguished as regards the forms of earthly existence, this residual potential heat can he finally eliminated while going along the path,
 before the end of a particular development, "before falling to earth," that is to say, before the complete
\par }\pard \ql \li0\ri576\sb684\sa72\sl192\slmult0\nowidctlpar\tx0\faauto\rin576\lin0\itap0 {\cf1\insrsid11894558 33. }{\i\cf1\insrsid11894558 Angutt.. }{\cf1\insrsid11894558 7.16-17; 9.12; 10.63; 3.85-86; }{\i\cf1\insrsid11894558 Puggala-Pannarti. }{
\cf1\insrsid11894558 40-46; }{\i\cf1\insrsid11894558 Visuddhi-magga, }{\cf1\insrsid11894558 23 (W. 391). \line }{\i\cf1\insrsid11894558 34. Angutt.. }{\cf1\insrsid11894558 7.52.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 200
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 transformation of state tha
t follows death, and could result in the adoption of a new residence. This then, corresponds to cases 1 and 2. In case 3 this potential heat comes again into contact with combustible material and produces a fresh flame: conscious\-
ness rearisen in a celesti}{\f113\cf1\insrsid11894558 al state of existence, where rapture and "supersensible joy" may promote new forms of identification, of greater or less duration. The extrasams\'e2
ric and sidereal force that has already been awakened will, however, sooner or later, lead onwards-whereas a "s}{\cf1\insrsid11894558 
on of the world" is always liable to degenerate again, to pass, even, into a state lower than that from which he started, although he has expe\-
rienced for a time these supersensible states.35 In case 3 craving is exhausted by a natural process; in case 4, 
however, a certain active intervention must be made, which is spoken of in the texts sometimes as "effort," sometimes as "deepening of knowledge." The most unfavorable case is the fifth, which in the simile corresponds to a fire that, little by little, sp
reads to an entire forest and does not stop until it has reached the natural limit of the forest itself. The potentiality of heat and of attach\-
ment, here, is such that it resumes, one after another, in ascending order (against the current), the various pos
sibilities of superhuman life. This case could be compared to "deferred liberation," the fundamental idea of which, as Guenon has rightly pointed out.' is to be found in the Judeo-Christian and Islamic symbolism of the `"Universal Judgment." The final exp
e
rience takes place at the moment in which an end is made, in obedience to the cyclical laws, to the celestial forms of existence themselves, and there occurs, in order of precedence, the dissolution of each manifested form into its respective unmanifested
 principle. It is on such an occasion-almost a reproduction, }{\i\cf1\insrsid11894558 mutatis mutandis, }{\cf1\insrsid11894558 
of the possibility offered by physical death (cf. p. 46)-that final extinction may be achieved at the exhaustion of a cosmic cycle of manifestation.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 On the subject of symbolism, 
we may sec, in the greater or less quantity of fire that bums again in the posthumous states and that must be allowed to die out before an advance can be made, the deeper significance of what Christian mythology calls "purgatory." We must remember, howeve
r}{\f113\cf1\insrsid11894558 , in making this comparison, that this ex\-perience is by no means common to all, but only to those who, through a virtual mastery of the human condition and of the sams\'e2
ric bonds, have indeed gained the chance of consciously surviving physical death and of}{\cf1\insrsid11894558  taking themselves further, into superterrestrial states of existence.
\par Finally, the mention of liberation with or without action gives us the opportunity of remembering that, not only at the point of death, but also in the successive changes of state and i
n the various phases of the "celestial voyage," much may depend. ac-cording to the traditional teaching, on a spiritual initiative that is naturally connected
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 35.\tab}}\pard \qj \li72\ri0\sb396\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls150\pnrnot0\pndec\pnstart35\pnindent360 {\pntxta .}}
\faauto\ls150\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 3.1 14.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 36.\tab}}\pard \ql \li72\ri0\sb36\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls150\pnrnot0\pndec\pnstart35\pnindent360 {\pntxta .}}\faauto\ls150\rin0\lin72\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 L'Homme el son devenir, }{\cf1\insrsid11894558 p. 187.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 201
\par }\pard \qj \li0\ri0\sa9000\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 with the accumulation of knowledge achieved an
d realized on earth as a man. We can only talk of quasi-automatic and predestined posthumous developments in the case of the ordinary man; but, as we have said, to speak of his "survival" is merely to be euphemistic. On the matter of this transcendental i
nitiative, we refer the reader to the }{\i\cf1\insrsid11894558 Bardo Thodol, }{\cf1\insrsid11894558 the }{\i\cf1\insrsid11894558 Tibetan Book of the Dead, }{\cf1\insrsid11894558 
which we have quoted earlier, and to what, on the basis of this hook, we have discussed at greater length in the second edition of our hook, }{\i\cf1\insrsid11894558 The Yoga of Power }{\cf1\insrsid11894558 (appendix }{\i\cf1\insrsid11894558 1).
\par }\pard \ql \li3312\ri0\nowidctlpar\tx0\faauto\rin0\lin3312\itap0 {\cf1\insrsid11894558 202
\par }\pard \qc \li0\ri0\sl1788\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 16\line Signs of the Nonpareil
\par }\pard \qj \li0\ri0\sb468\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 There is, in original Buddhism, a well-known negative expression for the highest point of the Ariyan ascesis, }{\i\f113\cf1\insrsid11894558 nibb\'e2na }{
\cf1\insrsid11894558 (Skt.: }{\i\cf1\insrsid11894558 nirvana). }{\f113\cf1\insrsid11894558 Its etymology is rather intricate. The P\'e2li term is related to the root v\'e2n and includes the 
idea of a "vanishing." The Sanskrit term seems to have a different root, v\'e2, to blow, with the negative prefix }{\i\cf1\insrsid11894558 nit, }{\cf1\insrsid11894558 
and is best translated, in fact, by "extinction," but also with reference to "vanishing." Extinction of what? It has been rightly pointed ou}{\f113\cf1\insrsid11894558 t' that the same root v\'e2 appears in the terms }{\i\cf1\insrsid11894558 vana, }{
\f113\cf1\insrsid11894558 vani, which mean, "to wish," "to crave," "to desire," "to rave," "to dote." Nibb\'e2na expresses the cessation of the state described by these terms: a fact that is confirmed by the whole Ariyan ascesis, in }{
\cf1\insrsid11894558 its comprehensive significance, particularly as }{\i\f113\cf1\insrsid11894558 nibb\'e2na }{\f113\cf1\insrsid11894558 is attained at the moment in which the \'e2sav\'e2 and }{\i\f113\cf1\insrsid11894558 tanh\'e2, }{
\cf1\insrsid11894558 that is to say, the intoxicating manias and craving, are completely neutralized. We do not, therefore, propose to put forward a learned argument designed to confute the ideas of those who hold the }{\i\f113\cf1\insrsid11894558 nibb
\'e2na }{\cf1\insrsid11894558 is "nothingness." It could only occur to a chronic drunkard that the ending of intoxication was also the end }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
existence; so, only some-one who knew nothing but the state of thirst and of mania could think that the cessa\-tion of this state meant the end }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
all life, "nothingness." Besides, if "ignorance" and "mania" are a negation-and normal beings can hardly think otherwise-then }{\i\f113\cf1\insrsid11894558 nibb\'e2na }{\cf1\insrsid11894558 can only be described, after the manner of Hegel. as a "neg
ation of the negation," and therefore as a restoration, as something that, taken in conjunction with a nega\-
tive designation. indicates an entirely positive reality. The fact of the matter is that modern man has moved so far from the world of spirituality 
and of metaphysical reality that, when faced with this kind of experienced achievement, he finds himself totally unprovided with points of reference and with organs of comprehension.
\par }\pard \ql \li144\ri0\sb468\sa36\nowidctlpar\tx0\faauto\rin0\lin144\itap0 {\cf1\insrsid11894558 I . Dc Lorenzo, in his edition of }{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 vol. I, }{\i\cf1\insrsid11894558 p. 7.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 203
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 "Awakening" i
s the keystone and the symbol of the whole Buddhist ascesis: to think that "awakening" and "nothingness" can be equivalent is an extravagance that should he obvious to everyone. Nor should the notion of "vanishing," applied in a well-known simile of }{
\i\f113\cf1\insrsid11894558 nibb\'e2n}{\i\cf1\insrsid11894558 a }{\cf1\insrsid11894558 
to the fire that disappears when the flame is extinguished, be a source of misconception. It has been said with justice' that, in similes of this sort, one must always have in mind the general Indo-Aryan concept that indicates that the extinguishing of t
he fire is not its annihilation, but its return to the invisible, pure, supersensible state in which it was before it manifested itself through a combustible in a given place and in given circumstances.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The point is that Buddhism has very largely adopted t
he method of "negative theology," which seeks to give the sense of the absolute by means of an indication, not as to what it is-a task that is considered to he absurd-but as to what it is }{\i\cf1\insrsid11894558 not. }{\cf1\insrsid11894558 
We may say, rather, that Buddhism has gone further still: it ha
s refused to use the category of nonbeing and has understood that even to define the unconditioned by negation would, in fact, make it conditioned. This has been rightly noted by Oldenberg:3 when the contrast between the contingent world and the eternal w
orld is pushed to the extreme limit of Buddhism, it is no longer possible to imagine any logical relation whatsoever between the two terms. All we can do is to use as a symbol, as an allusive sign, a word, that is to say, }{\i\f113\cf1\insrsid11894558 
nibb\'e2na. }{\cf1\insrsid11894558 Zen Buddhism would say: reality is to the word and to the doctrine as the moon is to the hand of the man who shows its direction.
\par One thing, in any event, is quite sure: the theory that claims that one who has destroyed the manias has also "broken
 himself and will perish, not surviving the death of the body" is regarded by Buddhism as a heresy, born of ignorance.' But the demon of dialectics must not. in this way, be resurrected. When it is asked if the Awakened One exists after death, the answer 
i
s: No. Does not he, then, exist after death? The same answer. Does he both exist and not exist after death? Again, no. Does he neither exist nor not exist after death? Once more, the reply is no. And should the questioner ask what, after all, does this me
a
n, then the answer is that such things were not revealed by Prince Siddhattha, that they cannot be discussed since they are transcendent-abhikkanta-since nothing intelligent can be said about a state in which everything that might have been included in an
y concept or in any category whatsoever has been destroyed.5 }{\i\f113\cf1\insrsid11894558 Nibb\'e2na, }{\cf1\insrsid11894558 indeed, "has nothing that is like it.}{\i\cf1\super\insrsid11894558 "'}{\cf1\insrsid11894558 
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 2.\tab}}\pard \ql \li72\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls151\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}
\faauto\ls151\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 A. }{\cf1\insrsid11894558 B. Keith, }{\i\cf1\insrsid11894558 Buddhist Philosophy }{\cf1\insrsid11894558 (London. 1923), pp. 65-66; de la Vallee-Poussin, }{\i\f113\cf1\insrsid11894558 
Nirv\'e2na, }{\cf1\insrsid11894558 pp. 145-46.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls151\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}
\faauto\ls151\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Buddha, }{\cf1\insrsid11894558 p. }{\i\cf1\insrsid11894558 269.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls151\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}
\faauto\ls151\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samyutt.. 22.55.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls151\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}\faauto\ls151\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid., 44.1.11.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \ql \li72\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls151\pnrnot0\pndec\pnstart2\pnindent360 {\pntxta .}}\faauto\ls151\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Milindapanha. }{\cf1\insrsid11894558 315 ff.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 204
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 "This has not been revealed,
" "this cannot be discussed," "this is nonpareil." But where concept and word fail us, the evocative power of the simile may take their place. The simile is one of vastness, depth, immeasurableness, ocean-size. The king who asked the questions in the firs
t place, is now questioned: "Have you an accoun\-
tant or reckoner who is able to number all the grains of sand in the Ganges?" The reply is naturally negative. He is then told that it would be a similar undertaking to try to define the Accomplished One. "He is deep, unbounded, immeasurable, inscru\-
table, just like the mighty ocean. Thus it may not be said that he exists, nor that he does not exist, nor that he exists and does not exist, nor that he neither exists nor does not exist after death."' From each of
 the five components that make up common personality an Accomplished One is free: from material form, from feeling, from perception, from the formations and from finite consciousness-all this that was in him has been made like "a palm tree, that is cut of
f
 at the root so that it can germinate no longer, no more redevelop." It is quite useless for those who, in trying to under-stand, refer to one or other of these components. to set themselves the problem of what an Accomplished One is or of where he is goi
ng.8 Since that of which we might say "is" or "is not" is absent, there is no definition or discussion possible }{\cf1\super\insrsid11894558 9 }{\cf1\insrsid11894558 The funda\-
mental point is that the Awakened One, while still alive, is not to be considered as material form, feeling, perception, formations, 
or consciousness, nor as living in these groups of the person, nor as distinct from them, nor as one deprived of them. if, then, while he is still in this life, the Accomplished One cannot he considered as really "existing," there is no logical category t
hat can enable us to understand the state of pure }{\i\f113\cf1\insrsid11894558 nibb\'e2na, of }{\cf1\insrsid11894558 total extinction.}{\cf1\super\insrsid11894558 10}{\cf1\insrsid11894558 
 "For one who has disappeared from here, there is no more form: that of which we say 'it exists' is no longer his; when all the }{\i\f113\cf1\insrsid11894558 dhamm\'e2 }{\cf1\insrsid11894558 
are cut away. then all the elements on which discursive thought is based also van\-ish." We
 may then justly say: "it is as difficult to follow the path of those whose dwelling is void and whose liberation is without sign, as it is to follow that of the birds through the air."12 The Accomplished Ones, those who have "entered the current," the }{
\i\f113\cf1\insrsid11894558 an\'e2g\'e2min }{\f113\cf1\insrsid11894558 in general, are also likened to powerful animals of the deep water of the sea.13 "Deep"-says a Mah\'e2y\'e2na text}{\cf1\super\insrsid11894558 14}{\cf1\insrsid11894558 
-"is the denomination of the `void': of thhe 'signless,' of the 'without tendency,' of the not-come, of the not-gone-out, of the
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \ql \li0\ri0\sb180\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls152\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}
\faauto\ls152\rin0\lin0\itap0\pararsid11894558 {\cf1\insrsid11894558 Samyutt., 44.1.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls152\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls152\rin0\lin0\itap0\pararsid11894558 
{\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 72.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 9.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls152\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls152\rin0\lin0\itap0\pararsid11894558 {
\f113\cf1\insrsid11894558 Suttanip\'e2ta.5.7.6-8.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 10.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls152\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}
\faauto\ls152\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samyutt., }{\cf1\insrsid11894558 22.85, 86: 44.2.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 11.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls152\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls152\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Suttanipata, 5.7.8.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls152\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}
\faauto\ls152\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Dhammapada, 92.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \qj \fi-288\li288\ri72\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls152\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}
\faauto\ls152\rin72\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 Angutt., 8.19. In }{\i\cf1\insrsid11894558 Milindapanha, }{\cf1\insrsid11894558 320, there is this simile: "As the sea is the abode of great portentous beings. so also }{
\i\f113\cf1\insrsid11894558 nibb\'e2na }{\cf1\insrsid11894558 is the abode of great and portentous beings, such as the }{\i\cf1\insrsid11894558 arahant. }{\cf1\insrsid11894558 those who have achieved extinction."
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \qj \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls152\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls152\rin0\lin0\itap0\pararsid11894558 {
\i\f113\cf1\insrsid11894558 Prajn\'e2p\'e2ramit\'e2. }{\cf1\insrsid11894558 8.106.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 205
\par }\pard \ql \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 not-issued, of the not-being, of the passionless, of the destruction, of the extinction, of the coming-out, the denomination thereof is profundity."

\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Besides all this, two reasons of a historical nature have, in Buddhism, im\-
posed silence on all superontological and supertheistic references to the state where thirst no longer exists. Here we must turn back to the considerations that we discussed in the first
 part of this study. It will be remembered, in the first place, that the doctrine of Prince Siddhattha arose, in contrast to every form of abstract speculation, as an essentially practical and spiritually progressive guid\-
ance; in the second, that it had in mind a type of human being for whom the }{\i\f113\cf1\insrsid11894558 \'e2tm\'e2, }{\cf1\insrsid11894558 
the "unconditioned" of the preceding Indo-Aryan metaphysics, had already ceased to correspond to any real experience. This absolute, which could no longer stand for anything according to the only criterion th}{\f113\cf1\insrsid11894558 
at was decisive for the Indo-Aryan tradition-yath\'e2
-bhutam, the "vision conforming to realityy"-and which could therefore also be denied or profaned by the skeptical or philosophizing manner of thought that had already pervaded a large variety of disputing s}{\cf1\insrsid11894558 
ects and schools-this absolute becomes, in Buddhism. the object of a single demonstrative organ: action itself, ascesis, }{\i\f113\cf1\insrsid11894558 bh\'e2van\'e2. }{\cf1\insrsid11894558 
As a result of this, silence about the problem of the nature of the state of }{\i\f113\cf1\insrsid11894558 nibb\'e2na }{\cf1\insrsid11894558 and of the destiny of an Awakened One aft}{\f109\cf1\insrsid11894558 
er death was imposed for a practical reason also. Any ideas on the subject could only be "opinion" (\'e4\'fc\'ee\'e1
) and, as such, useless and vain, if not positively harmful. Whence the justification for the absence of any reply from the Buddha: "This has not been d}{\cf1\insrsid11894558 
eclared by the Sublime One, because it does not belong to the fundamental principles of a divine life, because it does not lead to renunciation, to detachment, to cessation, to calm, to transcendent knowledge, to illumination, to extinction."15 In this co
n
nection, too, one must cut back the agitation and the imagining of an inconsistent mind: "I am," "I am this," "I shall be," "T shall not he," "I shall be with body," "I shall be without body," "I shall have consciousness," "I shall not have consciousness,
"
 and so on-all this, it is said, is a wavering, a sore, a vain imagining. It is the effect of craving, it is a tumor, it is the point of the arrow. "Therefore," says the Buddha, "you must cherish this purpose: `I wish to dwell with a mind that does not wa
ver, that is not obsessed, with a mind that has destroyed these vain imaginings.' Thus, 0 disciples, must you train yoursel}{\cf1\super\insrsid11894558 v}{\cf1\insrsid11894558 es."16
\par There are those who have held that one reason for not admitting that the state of }{\i\f113\cf1\insrsid11894558 nibb\'e2na }{\cf1\insrsid11894558 might cor}{\cf1\super\insrsid11894558 r}{\cf1\insrsid11894558 espond to the unconditione}{
\f113\cf1\insrsid11894558 d \'e2tm\'e2 of the preceding Upanisadic tra\-dition lies in the fact that, in the latter, there was always an inseperable connection between this same }{\i\f113\cf1\insrsid11894558 \'e2tm\'e2 }{\cf1\insrsid11894558 and the }{
\i\cf1\insrsid11894558 brahman, }{\cf1\insrsid11894558 the universal subject, the root of cosmic life."
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 15.\tab}}\pard \ql \li72\ri0\sb180\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls153\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}
\faauto\ls153\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samyutt.. }{\cf1\insrsid11894558 16.12; Majjh.. 62.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 16.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls153\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}
\faauto\ls153\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samyutt.. }{\cf1\insrsid11894558 35.207.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 17.\tab}}\pard \ql \li72\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls153\pnrnot0\pndec\pnstart15\pnindent360 {\pntxta .}}\faauto\ls153\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 M. Walleser. }{\i\f113\cf1\insrsid11894558 Prajn\'e2p\'e2ramit\'e2. }{\cf1\insrsid11894558 p. }{\i\cf1\insrsid11894558 9.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 206
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Buddhism, on the other hand, as a doctrine of purification and restoration that is princi\-
pally Aryan in spirit, is especially characterized by its overcoming of this relationship. With regard to the supreme te}{\f113\cf1\insrsid11894558 
rm of the ascesis, we certainly find in the Buddhist texts a number of passages that can be referred back to the doctrine of the \'e2tm\'e2 but not one that can be reconciled with the theory of the }{\i\cf1\insrsid11894558 brahman: }{\cf1\insrsid11894558 
and this is because Buddhism was resolutely opposed to 
any pantheistic deviation and cosmic identifications, and because its ideal was an absolutely complete detachment from any form of "nature," either material or divine; it therefore carried the purifying, implacable fire of disidentifying ascesis to almost
 inconceivable heights. And it is on this accou}{\f113\cf1\insrsid11894558 nt that ev\-
ery bridge falls down and every word, every conception, seems vain and impotent. Less than in any other doctrine, is it possible to establish, at this point, any relationship at all between sams\'e2ral-or contingent existence, which for Buddhism em}{
\cf1\insrsid11894558 braces every mani\-fested state of being-and that for which }{\i\f113\cf1\insrsid11894558 nibb\'e2na is }{\cf1\insrsid11894558 only a negative designation.
\par }\pard \ql \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Having dealt with this point, it only remains for us to consider a few elements that are simply of value as indicating marks.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 First of all, we can see withou
t difficulty from the texts that the Buddhist ascesis sets itself a precise task: to overcome and destroy death, to achieve }{\i\cf1\insrsid11894558 amata }{\cf1\insrsid11894558 (Skt.: }{\i\cf1\insrsid11894558 amrta), }{\f113\cf1\insrsid11894558 
that is, the "deathless." We have already said that M\'e2ra, the eternal antagonist of the Ariyan ascetic, is one }{\cf1\insrsid11894558 of the forms under which Mrtyu, the demon of death, appears.' Throughout the }{\i\cf1\insrsid11894558 Dhammapada }{
\cf1\insrsid11894558 there are references to the struggle to be fought against the demon of death, against the "finisher" }{\i\cf1\insrsid11894558 (antaka). }{\f113\cf1\insrsid11894558 "Let M\'e2ra not break you again and again, as the torrent b}{
\cf1\insrsid11894558 reaks the reeds."1}{\cf1\super\insrsid11894558 9}{\cf1\insrsid11894558  "Victor of death," is the Awakened One called,' " giver of immortality."21 Texts speak of a battle against the great army of death,}{\cf1\super\insrsid11894558 22
}{\cf1\insrsid11894558  of a conquering or crossing of the torrent or kingdom of death that is achieved by few,}{\cf1\super\insrsid11894558 23}{\cf1\insrsid11894558  of a contemp
lation on the deathless element.' It is toward this element that the eightfold path of the Ariya leads.25 One who is born subject to death, goes on to achieve "the death-less, the incomparable sureness, extinction."2}{\cf1\super\insrsid11894558 6}{
\f113\cf1\insrsid11894558  Nibb\'e2
na is called the "incomparable island, in which every thing vanishes and all attachment ceases, where there is destruction of decay and of death"; it is an island for those who "find themselves in the midst of the waters, in the fearful torrent that }{
\cf1\insrsid11894558 has formed and whereby they become subject to decay
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 18.\tab}}\pard \ql \li0\ri0\sb360\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls154\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}
\faauto\ls154\rin0\lin0\itap0\pararsid11894558 {\f113\cf1\insrsid11894558 Explicit identification of M\'e2ra with the demon of death occurs in }{\i\f113\cf1\insrsid11894558 Mah\'e2vagga (Vin.), }{\cf1\insrsid11894558 1.1; }{\i\cf1\insrsid11894558 2.2.

\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 19.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls154\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}
\faauto\ls154\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Dhammapada, 337; cf. 37, }{\cf1\insrsid11894558 40, }{\i\cf1\insrsid11894558 46.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 20.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls154\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}
\faauto\ls154\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., 92.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls154\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}\faauto\ls154\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid., 18.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls154\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}\faauto\ls154\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid., 131.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 23.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls154\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}
\faauto\ls154\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Angutt., }{\cf1\insrsid11894558 10.117; }{\i\cf1\insrsid11894558 Majjh., 34; Dhammapada. 85.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls154\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}
\faauto\ls154\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Ma jib., 64.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 25.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls154\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}\faauto\ls154\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid., }{\i\cf1\insrsid11894558 26, 75.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 26.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls154\pnrnot0\pndec\pnstart18\pnindent360 {\pntxta .}}\faauto\ls154\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Ibid., }{\i\cf1\insrsid11894558 52.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 207
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 and to death."' "As medicine opposes death, so }{\i\f113\cf1\insrsid11894558 nibb\'e2na }{\cf1\insrsid11894558 
opposes death."28 The Buddha's announcement is: "The immortal has been found." "Let the gate of the death-less open: he who has ears to hear, let him come and hear."}{\cf1\super\insrsid11894558 29}{\f113\cf1\insrsid11894558 
 "Yes, I have achieved the death-less," declares S\'e2riputta.}{\cf1\super\insrsid11894558 30}{\cf1\insrsid11894558 
 "Clarion of immortality, supreme triumph in the battle" is the doctrine of the Ariya called.' Allusions to revealing and beneficial contemplations or images, "having as base and as a
im the death-less," are very frequent.32 But that is not all: we must remember that the term }{\i\cf1\insrsid11894558 amata, }{\cf1\insrsid11894558 "nondeath," "deathless," which is etymologically the same as the Greek word }{\i\f109\cf1\insrsid11894558 
\'e1\'ec\'e2\'f1\'ef\'f3\'df\'e1, }{\cf1\insrsid11894558 has in the lndo-Aryan tradition a different meaning to the weak\-ened f
orm current in the West. In the West we normally find that immortality is interchangeable with that very different thing, survival. At best, it may refer to the continuation of individual existence, though still conditioned, in "celestial" or "an\-
gelic" st
ates that, according to the Aryo-Oriental view, though they may be of indefinite duration, occupying may aeons, yet have nothing of the really eternal, of the "deathless" in an absolute sense. That is why in Buddhism, one speaks of cutting back the roots 
n
ot only of death, but of life itself, of a path of health that leads beyond the dominion of death and of life:" by "life," here, we have to understand any possibility whatsoever of rearising in any conditioned form, even in those that are called, in the W
e
st, "immortal" or "paradisal." This may possibly confuse the ideas of those who have not grasped the limitations inherent in the more recent of Western religious conceptions; but, in any case, this should do away with the absurd supposition that an ascesi
s thus attuned to the "deathless" can possibly end in "nothingness."
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Stability is one of the properties of }{\i\f113\cf1\insrsid11894558 nibb\'e2na. As }{\cf1\insrsid11894558 
a great river inclines toward the sea, descends to the sea, flows out into the sea, and, having arrived at the sea, }{\i\cf1\insrsid11894558 stays still: so }{\cf1\insrsid11894558 does t
he life of those who proceed toward extinction unroll." As the high mountain, on which no grass grows, is still and unshakable, so, likewise, }{\i\f113\cf1\insrsid11894558 nibb\'e2na, }{\cf1\insrsid11894558 
in which no passions or mania are born, is still and unshakable." As men's houses, with the passage of time, become ruins, but the ground whereon they rested remains, so the mind of an Awakened One remains and knows no alteration.36 We remember the
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 27.\tab}}\pard \ql \fi-288\li288\ri0\sb252\sl204\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls155\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}
\faauto\ls155\rin0\lin288\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Suttanip\'e2ta, }{\cf1\insrsid11894558 5.11.1-4. }{\i\cf1\insrsid11894558 Cf. }{\cf1\insrsid11894558 Uttarajjhavana-sutta. 13.81: It }{\i\cf1\insrsid11894558 is }{
\cf1\insrsid11894558 a nearby place. but arduous }{\i\cf1\insrsid11894558 to }{\cf1\insrsid11894558 reach, where decay, death and disease do not exist."
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 28.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls155\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}
\faauto\ls155\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Milindapanha, }{\cf1\insrsid11894558 319.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 29.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls155\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}
\faauto\ls155\rin0\lin0\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Majjh.. 26; Mah\'e2vagga (Vin.), }{\cf1\insrsid11894558 1.1.5. }{\i\cf1\insrsid11894558 7; Samyutt. }{\cf1\insrsid11894558 12.33.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 30.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls155\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}
\faauto\ls155\rin0\lin0\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Mah\'e2vagga (Vin.), 7.23.6.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 31.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls155\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}
\faauto\ls155\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh.. }{\cf1\insrsid11894558 115.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 32.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls155\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}
\faauto\ls155\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Cf., e.g.. Angutt.. }{\cf1\insrsid11894558 5.61; 8.74: }{\i\cf1\insrsid11894558 9.36; 10.56; 7.45; Dhammapada. }{\cf1\insrsid11894558 374.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 33.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls155\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}
\faauto\ls155\rin0\lin0\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 D\'eegha. }{\cf1\insrsid11894558 16. }{\i\cf1\insrsid11894558 2.2-3; }{\cf1\insrsid11894558 4.2.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 34.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls155\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}
\faauto\ls155\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Cf. Malik. 73.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 35.\tab}}\pard \ql \li0\ri4320\sa72\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls155\pnrnot0\pndec\pnstart27\pnindent360 {\pntxta .}}
\faauto\ls155\rin4320\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Mi}{\i\f113\cf1\insrsid11894558 lindapanha, 323. \line 36. Mahr\'eeparinirv.. 4.6. Cf. Majjh.. }{\cf1\insrsid11894558 12.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 208
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
recurring theme that urges the ascetic continually onward, even beyond the most abstract form of contemplation because "that is compounded, that is generated, that is conditioned."37 The result}{\f113\cf1\insrsid11894558  of this is to endow nibb\'e2
na-the state beyond which one cannot go-with the character of unconditioned and ungenerated simplicity:" the term }{\i\cf1\insrsid11894558 asankhata, }{\cf1\insrsid11894558 "not made, not performed, not produced," is continually applied to }{
\i\f113\cf1\insrsid11894558 nibb\'e2na, }{\cf1\insrsid11894558 and so is }{\i\cf1\insrsid11894558 svayambhu, }{\cf1\insrsid11894558 which in}{\f113\cf1\insrsid11894558 dicates the quality of that which rests on itself or-in Mah\'e2y\'e2
na terms-of that which rests on the not-resting. A limiting function is ascribed to the three \'e2sava-they make beings "finite," it is said." For this very reason, the state that no longer knows t}{\cf1\insrsid11894558 he }{\i\f113\cf1\insrsid11894558 
\'e2sava }{\cf1\insrsid11894558 must he the unconditioned and infinite state; since }{\i\cf1\insrsid11894558 dukkha }{\cf1\insrsid11894558 
has been overcome, it can only be the state of a supreme supernatural calm, and of "incomparable sureness" (anuttaram }{\i\cf1\insrsid11894558 yoga\-khemam). }{\cf1\insrsid11894558 The "trembling" is ended, the irrational "recirculation"
 is ended. Terms such as: "become cold."40 should no more be a source of misunderstanding than "ex\-
tinct": the burning, which no longer exists, is to be understood as that of one who is fevered, of one who is burning with thirst, of one who is weakened by }{\f113\cf1\insrsid11894558 sams\'e2
ric fire. It is the absence of heat in the pure Uranian flame-flamma }{\i\cf1\insrsid11894558 non urens- of }{\cf1\insrsid11894558 sidereal natures: of the Olympian principle of pure light.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 "Only that which has no birth does not perish"-it is said in one text}{\cf1\super\insrsid11894558 4}{\cf1\insrsid11894558 
1-"Mount Meru will crumble, the gods will decline in heaven. How great, how wonderful, then. is the eternal essence that is not subject to birth and to death!" Still with reference to }{\i\f113\cf1\insrsid11894558 nibb\'e2na: }{\cf1\insrsid11894558 
"To go out from this state [means to find another] state that is calm, beyond thought, stable, not hor
n, not formed, detached from pain, detached from passion, a joy that puts an end to all contingency and that destroys for ever every mania.' And again: "There is, 0 disciples, an abode where there exists neither earth nor water nor light nor air nor infin
i
ty of ether nor infinity of consciousness nor any essence at all nor that which lies beyond representation and beyond nonrepresentation nor this world nor another nor Moon nor Sun. This do I call. 0 disciples, neither coming nor going nor staying nor birt
h nor death; it is without base, without change, without pause; it is the end of agitation."43
\par We have already had occasion to mention some of the traits attributed by the texts to those who, while still in this life, have achieved the perfect awakening, th}{\f113\cf1\insrsid11894558 e supreme liberation-beginning with the son of the S\'e2
kya. With the end of identification they are free. Having destroyed the roots of the mania of the "I," for them the net of illusion
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 37.\tab}}\pard \ql \li0\ri0\sb216\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls156\pnrnot0\pndec\pnstart37\pnindent360 {\pntxta .}}
\faauto\ls156\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Cf. Majjh.. 52.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 38.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls156\pnrnot0\pndec\pnstart37\pnindent360 {\pntxta .}}
\faauto\ls156\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Cf. Dhammapada, 383.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 39.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls156\pnrnot0\pndec\pnstart37\pnindent360 {\pntxta .}}
\faauto\ls156\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samyutt.. }{\cf1\insrsid11894558 41.7: }{\i\f113\cf1\insrsid11894558 J\'e2taka, }{\cf1\insrsid11894558 203.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 40.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls156\pnrnot0\pndec\pnstart37\pnindent360 {\pntxta .}}
\faauto\ls156\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Cf. Angutt.. }{\cf1\insrsid11894558 3.34.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 41.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls156\pnrnot0\pndec\pnstart37\pnindent360 {\pntxta .}}
\faauto\ls156\rin0\lin0\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 D\'eegha, }{\cf1\insrsid11894558 16.3.48.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 42.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls156\pnrnot0\pndec\pnstart37\pnindent360 {\pntxta .}}
\faauto\ls156\rin0\lin0\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Itivuttaka. }{\cf1\insrsid11894558 43.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 43.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls156\pnrnot0\pndec\pnstart37\pnindent360 {\pntxta .}}\faauto\ls156\rin0\lin0\itap0\pararsid11894558 {
\i\f113\cf1\insrsid11894558 Ud\'e2na, }{\cf1\insrsid11894558 8.1.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 209
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 has been burned, their hearts are transparent with light, they are divine beings, im\-
mune from intoxication, untouched by the world. As the "lion's roar" their word sounds: "Supreme are those who are awakened!"44 "Invincible and intact" beings, they appear as "sublime supermen}{\cf1\super\insrsid11894558 "}{\cf1\insrsid11894558 ;}{
\cf1\super\insrsid11894558 45}{\cf1\insrsid11894558  lions who have left behind fear and terror,' they see the past, they see heavens and hells,47 they know this world and that world, the kingdom of death and the kingdom 
free from death, time, and eternity." They are "like tigers, like bulls, like lions in a mountain cavern," and are yet "beings without vanity, appearing in the world for the good of the many, for the health of the many, through compassion for the world, f
o
r the benefit, the good and the well-being of gods and of men."49 "l have overcome the bramble of opinions, I have gained mastery over myself, I have followed the path. I possess the knowledge and! have no one else as my guide"-thus says the Awakened One 
of himself.}{\cf1\super\insrsid11894558 50}{\cf1\insrsid11894558  The Awakened One is he who is detached from life and death and who knows the way up and the way down,51 he is "bold, not know\-
ing hesitation, a sure leader, pure of passion, resplendent as the light of the sun, re\-splendent without arrogance, 
heroic"; he is the Knower "whom no mania dazzles, no trouble conquers, no victory tempts, no spot stains"; he is one "who asks no more, and who, as a man, has mastered the ascetic art": he is the "great being, who lives strenu\-
ously, free from every bond, 
no longer slave to any servitude"; he is "the Valiant One, who watches over himself, constant in his step, ready to the call, who guards himself within and without, to nothing inclined, from nothing disinclined, the Sublime One whose spirit is powerful an
d impassible"; he is the "Awakened One whom no thirst burns, no smoke veils, no mist clouds: a spirit who honors sacrifice and who, like no other, towers in majesty."}{\cf1\super\insrsid11894558 52}{\cf1\insrsid11894558 
 Unconquered, supreme, he has laid down his burden, he has no "home" and he has no desire
s. Passion, pride, and falsity have fallen from him like a mustard seed from the point of a needle. Beyond good. beyond evil, he is loosed from both these bonds and, detached from pain, detached from pleasure, he is puri\-
fied. Since he knows, he no longer asks "how?" He has touched the depths of the ele\-
ment free from death. He has abandoned the human bond and has overcome the di-vine bond and he is freed from all bonds. The path of him, who can be conquered by none in the world and whose dominion is the in
finite, is not known to the gods, nor to the angels, nor to men."
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 44.\tab}}\pard \ql \li72\ri0\sb180\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls157\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}
\faauto\ls157\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samyutt.. 22.76.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 45.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls157\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}
\faauto\ls157\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh., }{\cf1\insrsid11894558 116.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 46.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls157\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}
\faauto\ls157\rin0\lin72\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Suttanip\'e2ta, 3.6.37.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 47.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls157\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}
\faauto\ls157\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samyutt., 3.58-59: Dhammapada, }{\cf1\insrsid11894558 422-23.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 48.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls157\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}
\faauto\ls157\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh.. }{\cf1\insrsid11894558 34.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 49.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls157\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}
\faauto\ls157\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 4.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 50.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls157\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}
\faauto\ls157\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Suttan}{\i\cf1\insrsid11894558 ipata. }{\cf1\insrsid11894558 1.3.21.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 51.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls157\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}
\faauto\ls157\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh.. 91.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 52.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls157\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}
\faauto\ls157\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., }{\i\cf1\insrsid11894558 56.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 53.\tab}}\pard \ql \li72\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls157\pnrnot0\pndec\pnstart44\pnindent360 {\pntxta .}}\faauto\ls157\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Dhammapada, 402-20, }{\cf1\insrsid11894558 passim, 179: }{\i\cf1\insrsid11894558 Majjh.. 98.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 210
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In these terms with timeless grandeur, the supreme ideal of the purest Aryan spir
it is continually reaffirmed. The contacts are reestablished, there is indeed an awakening. a return to the primordial state whose echo we find in the cosmicity of the Vedic hymns and in the supernatural framing of the deeds of the first Indo-Aryan epics.
 }{\f113\cf1\insrsid11894558 Nibb\'e2na is, in fact. announced as a state of which nothing had been heard for a very long time." Beyond both the labyrinths of speculation and the poverty of all human sentiment, beyond the sams\'e2
ric world that "burns," and beyond every phan\-tasmagoria of d}{\cf1\insrsid11894558 emoniac. titanic, or celestial existences. there is affirmed the knowl\-
edge of a nature that, for its purity and power, could be called Olympian and regal, were it not that, at the same time, it indicates absolute transcendency. it is inherently ungraspable, not to be qualified by "this." nor by "here," nor by "there."

\par }\pard \qj \fi360\li0\ri0\sa6300\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Such is the goal of the "noble path" or "path of the Ariya" }{\i\cf1\insrsid11894558 (ariyamagga) }{\cf1\insrsid11894558 
that some have chosen to regard as "quietism" induced by an "enervating tropical cli\-mate" and leading, as though through an ultimate collapse of the vital force, toward "nothingness."
\par }\pard \ql \fi-288\li288\ri72\sa72\sl204\slmult0\nowidctlpar\tx0\faauto\rin72\lin288\itap0 {\i\f113\cf1\insrsid11894558 54. Mah\'e2vagga (Vin.). }{\cf1\insrsid11894558 1. The period, actually given here, for myriad }{\i\cf1\insrsid11894558 kalpa." }{
\cf1\insrsid11894558 is typical of the tendency toward fabulous exaggeration.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 211
\par }\pard \qc \li0\ri0\sl1800\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 17\line The Void: "If the Mind Does Not Break"
\par }\pard \qj \li0\ri0\sb468\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 We have already quoted a text that sees in the "void," in the "signless," an
d in the "without tendency" the characteristics of the "contacts" of those who emerge from the contemplations free from form. And we have also shown that the }{\i\cf1\insrsid11894558 Dhammapada. }{\cf1\insrsid11894558 
in its reference to those "whose path is as difficult to follow as that of the birds through the air." associates "void" and "signless" with }{\i\cf1\insrsid11894558 viveka, }{\cf1\insrsid11894558 
aloofness or detachment. These are not the only places where the concept of "void" (sunna or }{\i\f113\cf1\insrsid11894558 sunnat\'e2) }{\cf1\insrsid11894558 
appears in the texts of early Buddhism. One who is detached from pleasure and from desire, from predi\-lection and from thirst, from fever and from craving is called "void."1 Elsewhere the texts speak of a "superior man" dwelling principally in the
 state of "real, inviolable, pure voidness"}{\cf1\super\insrsid11894558 2}{\cf1\insrsid11894558 
-it is in this state that Prince Siddhatthha receives and speaks to kings.' He has said that the perceptions no longer cling to those who know, who are troubled by nothing in the world, who ask no more questions, who have rooted out every loath\-
ing, and who crave neither existence nor nonexistence.' As one who is detached he experiences every kind of perception or sensation or feeling.' With particular refer\-ence to the triad "void," "signless," "without tendency."
 all this is associated with the form of experience-either internal and psychological or of the outside world-of one who continues to live with the center of his own being in the state of }{\i\f113\cf1\insrsid11894558 nibb\'e2na }{\cf1\insrsid11894558 
or in one or other of the higher contemplations; and the Buddha said of himself that he could dwell without effort or difficulty in one of the four }{\i\f113\cf1\insrsid11894558 jh\'e2na }{\cf1\insrsid11894558 or in one of the ir}{
\cf1\super\insrsid11894558 r}{\cf1\insrsid11894558 adiant con\-templations, walking or standing, sitting or lying.6 It is thus considered that the realiza-
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 1.\tab}}\pard \ql \li72\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls158\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls158\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samyutt., 22.3.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 2.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls158\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}
\faauto\ls158\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Majjh.. }{\cf1\insrsid11894558 151.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 3.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls158\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}\faauto\ls158\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid., 122.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls158\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}\faauto\ls158\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid., 18.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls158\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}\faauto\ls158\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid., 140.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \ql \li72\ri0\sa36\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls158\pnrnot0\pndec\pnstart1\pnindent360 {\pntxta .}}\faauto\ls158\rin0\lin72\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Angutt., 3.63.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 212
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 tions of the Ariya are not only superhuman forms of consciousness but are also kinds of profundity wherein we can comprehend the multiple variety of the 
}{\i\f113\cf1\insrsid11894558 dhamm\'e2, }{\cf1\insrsid11894558 that is to say, the various elements of internal and external experience.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 This experience is itself liberated thereby, and the threefold category de-fined by the expressions "void" }{\i\f113\cf1\insrsid11894558 (sunnat\'e2), }{
\cf1\insrsid11894558 "signless" }{\i\cf1\insrsid11894558 (animitta), }{\cf1\insrsid11894558 "without inclina\-tion or tendency" }{\i\cf1\insrsid11894558 (appanihita) }{\cf1\insrsid11894558 refers to the very essence of this liberat
ion or transfiguration. The category marks the "perfection of knowledge" or of illumina\-tion, the knowledge "that has gone beyond," the }{\i\f113\cf1\insrsid11894558 prajn\'e2p\'e2ramit\'e2, }{\cf1\insrsid11894558 
a term that also designates a series of later Buddhist texts of distinctly Mahayana character. Those three terms must then he understood essentially }{\i\cf1\insrsid11894558 sub specie interioritatis, }{\cf1\insrsid11894558 
beyond any speculative construction.
\par The "void" defines the mood of an experience free from the "I," and therefore disindividualized, whose substratum may, analogically, he compared to}{\f113\cf1\insrsid11894558  infinite space, to the ether-\'e2k\'e2
sa. Its fulfillment is, among other things, given by formulae such as this: liberation from the "I" }{\i\cf1\insrsid11894558 (ajjhattam vimokkha) }{\cf1\insrsid11894558 the destruction of all attachments produces a mental clarity that paralyzes every }{
\i\f113\cf1\insrsid11894558 \'e2sava }{\cf1\insrsid11894558 and removes belief in the personality.7 And again: "Since the world is without 'I' and without things having the na\-ture of 'I,' therefore the world has been called void."' }{
\cf1\super\insrsid11894558 -}{\cf1\insrsid11894558 This is the calm, this is the supreme point, the end of all formations, the freeing from all sub
strate of existence, the overcoming of thirst, the final change, the ultimate solution, extinction.' In this manner the ascetic may achieve a state such that when confronted with earth he is without perception of earth, so with water, tire, wind, infinity
 of space, infinity of con\-
sciousness, non-existence, the region beyond perception and non-perception, and such that when confronted with this world he is without perception of the world; confronted with the other world, with what he has seen, heard, felt, 
cognised, attained and sought in the mind, even when confronted with this he is without perception, yet possesses perception."}{\cf1\super\insrsid11894558 9}{\cf1\insrsid11894558 
 Thus, a cycle is completed. The beginning corresponds to the end. The void, the "I"-lessness, which we had found to he the final}{\f113\cf1\insrsid11894558  truth of sams\'e2
ric existence, where all individuality or substantiality is ephemeral and pure flux, and where thirst for eternal rebirth is the final instance, this "void" also marks the limit of ascetic expe\-rience where, however, it reverses its signific}{
\cf1\insrsid11894558 ance: here it expresses the absolute, the superessential, the supercosmic consciousness, freed without residue and become illu\-mination, where no forms nor perceptions nor feelings nor any other }{\i\f113\cf1\insrsid11894558 dhamm
\'e2 }{\cf1\insrsid11894558 can take root any more, or gain a foothold. That which}{\f113\cf1\insrsid11894558  is identical, then, is simultaneously the absolute opposite. To the "I"-lessness of sams\'e2
ric consciousness we may contrast the "I"-lessness of the state of }{\i\f113\cf1\insrsid11894558 nibb\'e2na }{\cf1\insrsid11894558 and of perfect illumination: }{\i\f113\cf1\insrsid11894558 sunnat\'e2.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 7.\tab}}\pard \qj \li72\ri0\sb216\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls159\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}
\faauto\ls159\rin0\lin72\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Samyutt, }{\cf1\insrsid11894558 12.32.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 8.\tab}}\pard \qj \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls159\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls159\rin0\lin72\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid.. 25.85.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 9.\tab}}\pard \ql \li72\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls159\pnrnot0\pndec\pnstart7\pnindent360 {\pntxta .}}\faauto\ls159\rin0\lin72\itap0\pararsid11894558 {
\cf1\insrsid11894558 Angutt. 11.8; cf. 11.10: }{\i\cf1\insrsid11894558 Samyutt.. }{\cf1\insrsid11894558 22.89.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 213
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The second category. the "signless" }{\i\cf1\insrsid11894558 (animitta) }{\f113\cf1\insrsid11894558 expresses what, in fact, was known in Ved\'e2
ntic speculation as the "supreme identity." It is the nondifferentiation of char\-acteristics }{\i\cf1\insrsid11894558 (nimitta) }{\cf1\insrsid11894558 on account of which normal consciousness cannot help distin\-
guishing among beings, states, and things. Not that things lose all their characteris\-tics: it is simply that, in a manner of speaking, their varying weights, their varying distances in relation to liberated consciousness, come to disapp
ear. Each becomes the extreme case of itself. Thus, }{\i\cf1\insrsid11894558 in their very diversity }{\cf1\insrsid11894558 they appear identical, as distinct places in space become identical if they are not referred to particular coordi\-
nates, but are considered from the point of view of space itself, 
of something simple, limitless, and homogeneous. Beings, states, or things are "signless," then, if they are lived as a function of "void"; and this now takes us on to the deeper significance of the third category, }{\i\cf1\insrsid11894558 appanihita. }{
\cf1\insrsid11894558 We have translated this term as "without tendency." While the bond of an "I" still existed, all things "spoke" to this "I": all things partici\-
pated in subjectivity and nourished the illusion of "tendency," of "intention." Man projects his soul on the world and makes it personal, he endows the world with feel\-ings, desires, and aims: he projects onto it a pathos, he gives it values and distinc
\-tions, all of which, in one way or another, inevitably lead back to the force that supports his life, to appetite, aversion, and ignorance. Man 
does not know the bare world, undisguised nature, precisely because his perception is itself a "burning," a self-identification, a continual self-binding, which takes place in a simultaneous pro\-
cess of consuming and being consumed. But such a state has been surmounted. Thirst is exhausted, the mist of impurity is dispersed. All nature, every perception, every phenomenon, the entirety of the }{\i\f113\cf1\insrsid11894558 dhamm\'e2 }{
\cf1\insrsid11894558 that make up "internal experience," the "content of the psyche," are freed from "subjectivity," separated from what is "hu\-man," and appear pure, without words, without affects, without intentions, in a fresh\-
ness, an orginality and an innocence that a Western man might call the innocence of the first day of creation. This, then, is the meaning of }{\i\cf1\insrsid11894558 appanihita, }{\cf1\insrsid11894558 "wit
hout tendency," as a form of the experience of those who are liberated, as the third allusive element beyond the "void" and the "signless."
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 But with this we have already passed from the tradition of original Buddhism to the fundamental views of the texts of the }{\i\f113\cf1\insrsid11894558 
Prajn\'e2p\'e2ramit\'e2 }{\f113\cf1\insrsid11894558 and of the school of the "Greater Vehicle" itself, the Mah\'e2y\'e2na: our transition must, under the ci}{\cf1\super\insrsid11894558 r}{\cf1\insrsid11894558 
cumstances, be considered quite natural, and we shall therefore say a few words about the doc\-trine in question.
\par The theme of a double truth }{\i\cf1\insrsid11894558 (satya-dvaya) }{\f113\cf1\insrsid11894558 spoken of by the Buddha, is here particularly stressed: the school of the M\'e2
dhyamika, especially, placed in contrast to the truth that corresponds to normal consciousness }{\i\f113\cf1\insrsid11894558 (vyavah\'e2ra-satya). }{\cf1\insrsid11894558 a higher. meta-physical truth }{\i\f113\cf1\insrsid11894558 (param\'e2rtha-satya}{
\i\cf1\insrsid11894558 ), }{\cf1\insrsid11894558 about which, however, many misunderstandings arose. Often, in fact, a speculative system was made to correspond to it, a system
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 214
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 where the true point of reference should have been an experience or a state. After the early period of Buddhism, there oc}{\f113\cf1\insrsid11894558 
curred in the two principal schools to which it gave place (Hinay\'e2na and Mah\'e2y\'e2
na) a definite twofold process of regression and of degeneration. Although the nucleus of the original doctrine of the Ariya was made up of ascesis and of experience, and theref
ore had nothing to do either with morality or with speculation, yet these same two elements eventually became paramount in the two schools. In Hinay\'e2
na the ascesis frequently became weakened through the prevalence of the ethical-monastic element that even }{\cf1\insrsid11894558 then evinced a certain similar\-
ity to Western monasticism; in addition, a pessimistic interpretation of the world was usual, }{\i\cf1\insrsid11894558 dukkha }{\cf1\insrsid11894558 being commonly understood only as "universal pain" and }{\i\f113\cf1\insrsid11894558 nirv\'e2na }{
\cf1\insrsid11894558 as a beyond rigidly contrasted with }{\i\f113\cf1\insrsid11894558 sams\'e2ra. }{\f113\cf1\insrsid11894558 In Mah\'e2y\'e2na, on }{\cf1\insrsid11894558 the other hand, the philo\-
sophical element came to prevail, in the sense that-quite apart from the religious aspect, of which we shall speak in a moment-there was a paradoxical attempt to make use of the view of the world attributed to a consciousness that
 was liberated and become illumination, as the basis for a philosophical system that some have compared to Western "idealistic" philosophy. This comparison is, however, largely invalid. There is a fundamental difference: for Western idealistic philosophie
s are simply products of the mind and their authors and followers a}{\f113\cf1\insrsid11894558 re, and remain, men as sams\'e2
ric and as devoid of all superrational and superindividual illumination as any of their contemporaries ignorant of university philosophy. The "idealism" of the specu\-lative Mah\'e2y\'e2na Buddhism is, on the other hand. an attempt at a rational systemati
\-zation of superrational experience behind and above it. Without the dominating fig\-ure of Prince Siddhattha. not even the speculative idealism of N\'e2g\'e2rjuna could have made its appearance, yet the existence of such figures as Fichte, He}{
\cf1\insrsid11894558 gel, Schelling, and the like is conceivable without any such antecedent; at most. no more is required than the background of a particular historical phase in Western critical and philo\-sophical thought.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 We can now go on to discuss the views that in Mah\'e2y\'e2n}{\cf1\insrsid11894558 a are more closely con\-
nected with our last considerations. Here, a single term marks the ultimate essence of every state, object, or phenomenon of internal or external experience: }{\i\f113\cf1\insrsid11894558 tathat\'e2, }{\cf1\insrsid11894558 
a term as difficult to translate as it is to express the state of rarefied illumina\-tion from which it takes its sense. The English translators use, for }{\i\f113\cf1\insrsid11894558 tathat\'e2, }{\cf1\insrsid11894558 
the term "thatness" or "suchness. " the German, }{\i\cf1\insrsid11894558 Solicit. }{\cf1\insrsid11894558 The word denotes the "this," the qual\-ity of that which is perceived, insofar as it is directly and evi
dentially perceived, as a subject of pure experience, of simplicity, of impersonal transparency. This quality, moreover, understood to be its own substratum, devoid of conditions and of genera\-tion that is expressed by the term }{\i\cf1\insrsid11894558 
svayambhu. }{\cf1\insrsid11894558 frequently associated in the texts with }{\i\f113\cf1\insrsid11894558 tathat\'e2. Tathat\'e2 }{\cf1\insrsid11894558 appears as a primary clement, beyond every qualification of expe\-rience as world of "I" or of non-"1."

\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 215
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 In these texts, the normal designation used for an Awakened One, or a Buddha, }{\i\f113\cf1\insrsid11894558 is tath\'e2gata, a }{
\cf1\insrsid11894558 word that in the ancient books of the }{\f113\cf1\insrsid11894558 canon could be translated as "Accomplished One" but that here assumes a more special sense. The Tath\'e2
gata is one who "has thus gone," becoming the "this." The "this" is the equivalent of his actual illumination, conceived as an inexpressible and simple exi}{\cf1\insrsid11894558 
stential state. The Awakened One is not an "I" and he does not "have" illumination: he is the }{\i\f113\cf1\insrsid11894558 tathat\'e2, }{\cf1\insrsid11894558 the very substance of the knowledge "that goes beyond," the }{\i\f113\cf1\insrsid11894558 prajn
\'e2p\'e2ramit\'e2.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 For him, every content of experience, every objectivity }{\i\f113\cf1\insrsid11894558 (dharmat\'e2) }{\cf1\insrsid11894558 becomes re
solved into this substance; and therefore, into something existing as pure evidence, that is not susceptible of name, sign, or definition, that is imponderable, that is "like the nonpareil," that is }{\i\f113\cf1\insrsid11894558 tathat\'e2. }{
\cf1\insrsid11894558 These expressions are found thus in one text: "All objects and states }{\i\f113\cf1\insrsid11894558 (dharm\'e2) }{\f113\cf1\insrsid11894558 are unthinkable, imponderable, immeasurable, uncount\-
able, like the nonpareil-these are the objects and the states of the Tath\'e2gata [the Awakened One]: unthinkable, because the mind has attained calm [as opposed to }{\i\cf1\insrsid11894558 dukkha, }{\cf1\insrsid11894558 th}{\f113\cf1\insrsid11894558 
e state of sams\'e2ric agitation]; imponderable, through surmounting the pos\-sibility of being weighed. Unthinkable and imponderable are designations for what consciousness comes to attain. Similarly immeasurable, uncountable, like the non\-
pareil-these are the properties of the Tath\'e2gata [the Awakened One] because of a counting and measuring by peers, who have attained calm and neutrality."" Thus, "perfect illumination }{\i\f113\cf1\insrsid11894558 (prajn\'e2p\'e2ramit\'e2) }{
\cf1\insrsid11894558 neither takes nor leaves any object," expe\-rience develops, that is to say,
 as if in an ether-light, that knows no change or motion, like "a flower opening from the abyss." The condition of perfect illumination or of "knowledge that goes beyond" is, in fact, related to }{\i\f113\cf1\insrsid11894558 \'e2k\'e2sa, }{
\cf1\insrsid11894558 the ether, of which we have already spoken (cf. p. 171), and the truth announced by the }{\i\cf1\insrsid11894558 bodhisattva, }{\cf1\insrsid11894558 
by those who are illumination in substance and who move toward perfect awakening, is that form has the nature of ether, feelings, perceptions, tendencies, consciousness have the nature of ether: such is the nature of every thing or state }{
\i\cf1\insrsid11894558 (dharma), }{\cf1\insrsid11894558 they do not come, they do not go, they are like space, like ether, they are resol}{\cf1\super\insrsid11894558 v}{\cf1\insrsid11894558 
ed in the void, in the signless, in the without tendency: for them, there is no other law.12 In similar terms the nature itself of an A}{\f113\cf1\insrsid11894558 wakened One is defined: "Why the name of Tath\'e2gata? Because it expresses the true }{
\i\f113\cf1\insrsid11894558 tathat\'e2; }{\cf1\insrsid11894558 because it has no origin, because it is the destruction of qualities, because he is one who has no origin, and non-origin is the highest aim."13
\par }\pard \ql \li360\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 At this height, every form or state or phenomenon or element, every }{\i\cf1\insrsid11894558 dhamma
\par }\pard \ql \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \fi-288\li288\ri0\sb36\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin288\itap0 {\cf1\insrsid11894558 10. }{\i\f113\cf1\insrsid11894558 Prajn\'e2p\'e2ramit\'e2, }{\cf1\insrsid11894558 13.83. Quotations from the texts of the }{
\i\f113\cf1\insrsid11894558 Prajn\'e2p\'e2ramit\'e2 }{\cf1\insrsid11894558 are based on M. Walleser's edi\-tion (Gottingen. 1914).
\par }\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 11. Ibid., 8.68.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 12.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls160\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls160\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid.. 15.90.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 13.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls160\pnrnot0\pndec\pnstart12\pnindent360 {\pntxta .}}\faauto\ls160\rin0\lin0\itap0\pararsid11894558 {
\i\f113\cf1\insrsid11894558 Vajracchedik\'e2, }{\cf1\insrsid11894558 17 (text of the Sacred Books of the East, "Mahayana Texts," vol. 49).
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 216
\par }\pard \qc \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 appears, through its own nature, as }{\i\cf1\insrsid11894558 vivikta }{\cf1\insrsid11894558 or "detached"-freed from its individual-
\par }\pard \qj \fi432\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 both in the world that was once without and also in the interior of the Accom\-plished One. Disindividualization, resoluti
on in the "void," in the "signless," and in the "without tendency" then reaches the highest regions, dissolves them, removes the final limit, and prepares for a unity that, though entirely transcendent, is at the same time entirely immanent. To resolve al
l residue of duality, to make of the state of }{\i\f113\cf1\insrsid11894558 nirv\'e2na }{\cf1\insrsid11894558 something that devours all, without residue, to make of it the "end of the world," that which in reality "leaves nothing behind" }{
\i\f113\cf1\insrsid11894558 (anup\'e2dhi-sesa), }{\cf1\insrsid11894558 then }{\i\f113\cf1\insrsid11894558 nirv\'e2na }{\cf1\insrsid11894558 itself and, with it, the Awakened One, the T}{\f113\cf1\insrsid11894558 ath\'e2gata, must be freed from individual
\-ity, that is, from the signs on account of which it might have an "other" in opposition. The }{\i\f113\cf1\insrsid11894558 nirv\'e2na, }{\cf1\insrsid11894558 
that early Buddhism wished to protect by wrapping it in silence and a refusal to speak of it, is here the target of a speculation that reaches the height of paradox. This is what we read: "The `this' }{\i\f113\cf1\insrsid11894558 [tathat\'e2] of }{
\f113\cf1\insrsid11894558 the Tath\'e2gata [the Awakened One] is the 'this' of every thing, phenomenon or state }{\i\cf1\insrsid11894558 (dharma), }{\cf1\insrsid11894558 and the `this' of every thing, phenomenon or state is the `this'}{
\f113\cf1\insrsid11894558  of the Tath\'e2gata, and the 'this' of every thing, phenomenon or state and the `this of the Tath\'e2gata, that in fact is in its turn the 'this' of the Tath\'e2gata. ... The `this' of the Tath\'e2
gata and the 'this' of every thing, phenomenon, or state, that in fact is a single 'this,' without duality, without plurality, is a 'this' devoid of duads."15 And again: "That which has been announced by the Tath\'e2gata as perfect illumination }{
\i\f113\cf1\insrsid11894558 (prajn\'e2p\'e2ramit\'e2), is }{\f113\cf1\insrsid11894558 announced by the Tath\'e2gata as not perfect illumination and for 
this very reason it is called perfect illumination,"16-a theme that is repeated for a whole series of other elements and for the attributes themselves of an Awakened One, of a Buddha: that which has been announced by the Tath\'e2
gata as a quality of a Buddha,}{\cf1\insrsid11894558 
 is announced by him as not a quality of a Buddha and for this very reason it is called a quality of a Buddha.17 To remain in the "void" is to remain in perfect illumination, in transcendent knowledge. In it dwells the }{\i\cf1\insrsid11894558 
bodhisattva: }{\cf1\insrsid11894558 not in the world of the 
senses, not in a special state of ascetic realization or in its fruits, not even in "Buddha-ness."18 Nor is this all: "There is no knowledge, there is no ignorance, there is no destruction of ignorance]; there is no knowledge, there is no attainment of }{
\i\cf1\insrsid11894558 nir}{\i\f113\cf1\insrsid11894558 v\'e2na. }{\cf1\insrsid11894558 A man who has [only] approached transcendental knowledge, [still] remains shut in by his mind }{\i\cf1\insrsid11894558 (citta). }{\cf1\insrsid11894558 But when the

\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 14.\tab}}\pard \qj \li0\ri0\sb216\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls161\pnrnot0\pndec\pnstart14\pnindent360 {\pntxta .}}
\faauto\ls161\rin0\lin0\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Prajn\'e2p\'e2r.. }{\cf1\insrsid11894558 22.129.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 15.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls161\pnrnot0\pndec\pnstart14\pnindent360 {\pntxta .}}\faauto\ls161\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid., 16.98.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 16.\tab}}\pard \qj \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls161\pnrnot0\pndec\pnstart14\pnindent360 {\pntxta .}}
\faauto\ls161\rin0\lin0\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Vajracchedik\'e2, }{\cf1\insrsid11894558 13.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 17.\tab}}\pard \qj \fi-288\li288\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls161\pnrnot0\pndec\pnstart14\pnindent360 {\pntxta .}}
\faauto\ls161\rin0\lin288\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid., 8; cf. 13, 26-in this last short chapter the formula is extended to the th
irty-two attributes of a superior man (cf. p. 16): these are said really to be such when they cease to be so, as opposed to others. Cf. 26: "One who wished to see me by seeing my form or hear me by hearing my voice would struggle in vain and would not see
 }{\f113\cf1\insrsid11894558 me. A Buddha must he seen by seeing the law, because the Lords [the Buddhas] have their body made of the law [dharmak\'e2ya-on this "body made of law" Mah\'e2y\'e2na has a vast doc\-
trine] and the nature of the law cannot be understood, }{\i\cf1\insrsid11894558 nor was it made }{\cf1\insrsid11894558 to he }{\i\cf1\insrsid11894558 understood."
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 18.\tab}}\pard \qj \li0\ri0\sb36\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls161\pnrnot0\pndec\pnstart14\pnindent360 {\pntxta .}}\faauto\ls161\rin0\lin0\itap0\pararsid11894558 {
\i\f113\cf1\insrsid11894558 Prajn\'e2p\'e2r.. }{\cf1\insrsid11894558 1.56.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 217
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 shell of his mind is destroyed, he becomes free from all fear, he is carried beyond the world of change and attains the ultimate }{
\i\f113\cf1\insrsid11894558 nirv\'e2na."19 }{\f113\cf1\insrsid11894558 And if one asks: "Is there any-thing that has been announced by the Tath\'e2gata'?" the answer, definite as it is dis\-concerting, is: "No, nothing has been announced by the Tath\'e2
gata.' Again: "1 someone were to say that the Tath\'e2gata goes or comes, stands or sits or lies, he would not have understood the meaning of my teaching. Why? Because the word Tath\'e2
gata says that he is going nowhere, that he is coming from nowhere-and for this reason is he called the Tath\'e2gata, the blessed and perfect Illuminated One."
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 It is thus that we arrive at the paradoxical equation of the most extreme Mah\'e2y\'e2na schoo}{\cf1\insrsid11894558 ls: }{
\i\f113\cf1\insrsid11894558 nirv\'e2na }{\cf1\insrsid11894558 and }{\i\f113\cf1\insrsid11894558 sams\'e2ra, }{\cf1\insrsid11894558 
the unconditioned and the conditioned, the "end of the world" and the "world" are without duality, without plurality, they do not make duad: they are one and the same thing. "Form is the void and the void is form. The void is not d
ifferent from form. Form is not different from the void.... Thus al beings have the character of the void, they have no beginning, they have no end they are perfect and they are not perfect."22 The central theme of the }{\i\f113\cf1\insrsid11894558 Lank
\'e2vat\'e2ra sutra is, }{\cf1\insrsid11894558 in fact, the need of taking oneself beyond notions of being and of nonbeing of cutting oneself off from all residue of dual thought }{\i\cf1\insrsid11894558 (vikalpa) }{\cf1\insrsid11894558 
of overcoming the attitude that seeks }{\i\f113\cf1\insrsid11894558 nirv\'e2na }{\cf1\insrsid11894558 outside }{\i\f113\cf1\insrsid11894558 sams\'e2ra }{\cf1\insrsid11894558 and }{\i\f113\cf1\insrsid11894558 sams\'e2ra }{\cf1\insrsid11894558 outside }{
\i\f113\cf1\insrsid11894558 nirv\'e2na. }{\cf1\insrsid11894558 Thus, the attitude of the "negativistic" schools themselves is rejected. "All texts that affirm the unreality of things belong to imperfect doctrine," as is said in the }{
\i\f113\cf1\insrsid11894558 Mah\'e2bheri- h\'e2rakaparivarta-sutra. }{\f113\cf1\insrsid11894558 Another adds that this same doctrine of unreality is, in the Mah\'e2y\'e2na, something that obstr}{\cf1\insrsid11894558 ucts, it is like a gate."
\par }{\i\f113\cf1\insrsid11894558 Nirv\'e2na = sams\'e2ra. }{\cf1\insrsid11894558 This means that }{\i\f113\cf1\insrsid11894558 nirv\'e2na is }{\cf1\insrsid11894558 not an "other"; it }{\i\cf1\insrsid11894558 is }{\cf1\insrsid11894558 
the absolute dimension (superior both to }{\i\f113\cf1\insrsid11894558 sams\'e2ra }{\cf1\insrsid11894558 and to itself, if it is understood in opposition to }{\i\f113\cf1\insrsid11894558 sams\'e2ra) }{\cf1\insrsid11894558 
through which the "this," the world can be lived and
 essayed. And it is only thus, as a function of that which, like the ether, is infinite, ungraspable, like the nonpareil, imponderable, not susceptible to contamination by anything that is con taminated, immobile in any movement-it is only thus that the "
world" no longer really exists, that in forms, which ensure one who is ruled by "ignorance," it is no more substantial than an apparition, an echo, or a mirage traced in the limpidity o the open sky.2}{\i\cf1\super\insrsid11894558 4}{\cf1\insrsid11894558 
 In its existence it does not exist, in its nonexistence}{\f113\cf1\insrsid11894558  it exists: this is true both for the world and for one who is liberated, for the Tath\'e2gata. This is the meaning of the recurring formula of the }{
\i\f113\cf1\insrsid11894558 Vajracchedik\'e2: }{\cf1\insrsid11894558 "That which has been de
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 19.\tab}}\pard \ql \li0\ri0\sb432\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls162\pnrnot0\pndec\pnstart19\pnindent360 {\pntxta .}}
\faauto\ls162\rin0\lin0\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Prajnap\'e2ramit\'e2-hrdaya-sutra, in Sacred Books of the East, }{\cf1\insrsid11894558 part }{\i\cf1\insrsid11894558 2, }{\cf1\insrsid11894558 pp. 147-48.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 20.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls162\pnrnot0\pndec\pnstart19\pnindent360 {\pntxta .}}
\faauto\ls162\rin0\lin0\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Vajracchedik\'e2, }{\cf1\insrsid11894558 13.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 21.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls162\pnrnot0\pndec\pnstart19\pnindent360 {\pntxta .}}\faauto\ls162\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Ibid., 29.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 22.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls162\pnrnot0\pndec\pnstart19\pnindent360 {\pntxta .}}
\faauto\ls162\rin0\lin0\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Prajn\'e2p\'e2ramita-sutra, }{\cf1\insrsid11894558 op. }{\i\cf1\insrsid11894558 cit.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 23.\tab}}\pard \ql \li0\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls162\pnrnot0\pndec\pnstart19\pnindent360 {\pntxta .}}\faauto\ls162\rin0\lin0\itap0\pararsid11894558 
{\cf1\insrsid11894558 Quoted in K. Nukariya. }{\i\cf1\insrsid11894558 The Religion of the Samurai }{\cf1\insrsid11894558 (London, 1913), p. 137.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 24.\tab}}\pard \ql \li0\ri0\sa72\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls162\pnrnot0\pndec\pnstart19\pnindent360 {\pntxta .}}\faauto\ls162\rin0\lin0\itap0\pararsid11894558 {
\cf1\insrsid11894558 Cf. our }{\i\cf1\insrsid11894558 Fenomenologia dell'individuo }{\cf1\insrsid11894558 assoluto (Turin, 1930), para. }{\i\cf1\insrsid11894558 30.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 218
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 clared as existing, that very thing has
 been declared as not existing and it is thus that it has been declared to exist." At this point it is said: "If, indeed, by this doctrine, by this exposition, the mind of one who aspires to illumination is not cast down, does not feel the abyss [does not
 sink], does not feel anguish, if his spirit is not seized, if he is not as though with a broken hack, is not alarmed, does not feel terror-then such a one is to be instructed in the fullness of transcendent knowledge."}{\cf1\super\insrsid11894558 25}{
\cf1\insrsid11894558  He will become one of those who are}{\f113\cf1\insrsid11894558  said to he "not comparable with men, not like them," "because unthinkable qualities are the gifts of the Tath\'e2gata, of the Venerable Ones }{\i\cf1\insrsid11894558 
(arhant), }{\cf1\insrsid11894558 of the Perfectly Illuminated Ones."26
\par }\pard \qj \fi360\li0\ri0\sa6552\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Such is the attitude of the esoteric, "supreme truth" in the teaching }{\i\f113\cf1\insrsid11894558 (param\'e2rtha). }{\f113\cf1\insrsid11894558 
To stand up to it, "one needs a threefold cuirass." The profane, when it faces them, tremble and cry: "Rather sams\'e2ra! }{\i\f113\cf1\insrsid11894558 (varam sams\'e2ra ev\'e2vasthanam)."27
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 25.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls163\pnrnot0\pndec\pnstart25\pnindent360 {\pntxta .}}
\faauto\ls163\rin0\lin72\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Prajn\'e2p\'e2r.. }{\cf1\insrsid11894558 I.35; cf. 44.
\par {\pntext\pard\plain\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 26.\tab}}\pard \ql \li72\ri0\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls163\pnrnot0\pndec\pnstart25\pnindent360 {\pntxta .}}
\faauto\ls163\rin0\lin72\itap0\pararsid11894558 {\cf1\insrsid11894558 Ibid.. 22.127.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 27.\tab}}\pard \qj \fi-216\li288\ri72\sa72\sl192\slmult0\nowidctlpar\tx0\tx288{\*\pn \pnlvlbody\ilvl0\ls163\pnrnot0\pndec\pnstart25\pnindent360 {\pntxta .}}
\faauto\ls163\rin72\lin288\itap0\pararsid11894558 {\i\f113\cf1\insrsid11894558 Bodhicary\'e2vat\'e2ratik\'e2, }{\cf1\insrsid11894558 9.53. In their turn. these}{\f113\cf1\insrsid11894558  Mah\'e2y\'e2
na views have constituted one of the premises of Buddhist Tantrism. of the "path of lightning and of the diamond" with its development into a magic outlook on the world; on which, see our work already quoted. }{\i\cf1\insrsid11894558 The Yoga of Power.

\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 219
\par }\pard \qc \li0\ri0\sl1788\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 18\line Up to Zen
\par }\pard \qj \li0\ri0\sb396\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Sinc
e our aim has been to give the original Doctrine of Awakening as it appears from a study of the Pali texts, we have no need to deal in detail with the changes and transformations of Buddhism in later epochs: besides, this would be more in the province of 
history than in that of doctrine. We shall confine ourselves, then, to a few short notes.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 We have already said that Buddhism, in its true essence, is of an eminently aristo\-
cratic nature. At the beginning, Buddhism was the truth understood by those few, who alone had really achieved illumination and who appeared as }{\i\cf1\insrsid11894558 bhikkhu }{\cf1\insrsid11894558 or wandering ascetics. Then, around these, the }{
\i\f113\cf1\insrsid11894558 up\'e2saka, }{\cf1\insrsid11894558 lay followers, collected and increased and who. according to the canonical formula, had taken refuge in the Buddha, the doctrine, an
d the order. The order, however, did not resemble a church and the doctrine still less a religion. Women were originally excluded. The unity of the order was essentially due to a strict style of life. It was only later, and with a decadence fully recogniz
ed as such by the ancient texts, that precepts and }{\cf1\super\insrsid11894558 r}{\cf1\insrsid11894558 ules multiplied.
\par The decadence of Buddhism was inevitable once it began to spread: for the Ariya Doctrine of Awakening is closer than any other to a path of initiation that may be understood and trodden on
ly by the few in whom, together with exceptional strength, there is present a lively aspiration for the unconditioned. And even racial and caste influences played their part: not for nothing have we insisted on the "Aryan" quality of the doctrine under di
scussion. Frontiers to comprehension exist in the nor\-
mal way, and they are conditioned by the race of spirit and, in part, by the body itself. As soon as Buddhism was adopted by the masses and not only passed to levels where foreign influences survived or 
were rearoused, but spread even to peoples of notably different stock, changes and alterations became inevitable.
\par }{\f113\cf1\insrsid11894558 After the original period, the two principal streams of Buddhism have been, as we have said, Hinay\'e2na and Mah\'e2y\'e2na. There is probably more formal purity in the former than in the latter. Hinay\'e2
na remained the custodian of the canonical P\'e2li
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 220
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 texts, which every Buddhist recognizes as "Scripture," and made them the base of its orthodoxy. But, as we said a few pages back, this stream eventually 
}{\f113\cf1\insrsid11894558 developed a prevalently ethical-ascetic interpretation of the Doctrine of Awakening on a pessi\-mistic and claustral foundation; an interpretation that represented, in fact, a fall in level. Yet Hinay\'e2
na retained more traces of the clarity, simplicity, and }{\cf1\insrsid11894558 austerity that reflect the original Ariyan style.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 Things went differently in Mah\'e2y\'e2
na, which developed in Northern India, Tibet, and Nepal, where the presence of Mongolian elements mixed with even more ancient ethnic strains was noteworthy. Mah\'e2y\'e2na presen}{\cf1\insrsid11894558 ts a particularly com\-
plex and composite picture, which it is not always easy to analyze. On the one hand its metaphysical level is undeniably much higher; on the other, cracks and changes in the structure become equally evident.
\par If we look at the negative}{\f113\cf1\insrsid11894558  elements, we must in the first place note that, in Mah\'e2y\'e2
na the Doctrine of Awakening from being the heritage of an elite of true ascetics, degenerated into a "religion" with an extensive mythology. Mah\'e2y\'e2na is aware of the aspects that do not allow the Buddha to be considered simply as a man. Mah\'e2y
\'e2na, in fact, emphasized the cosmic and supernatural significance of the Awakened Ones and of the }{\i\cf1\insrsid11894558 bodhisattva, }{\cf1\insrsid11894558 
who advance toward awakening. But, on the other hand, it allowed the deification in a religious sens
e of the Buddha, who here ceases to be one who is liberated and instead becomes a god, the object of a cult and of devout adoration that Brahmanic Hinduism tried to arrogate to itself by mak\-ing him one of the }{\i\f113\cf1\insrsid11894558 avat\'e2r\'e2
, }{\cf1\insrsid11894558 the manifestations of Visnu. In these}{\f113\cf1\insrsid11894558  aspects of Mah\'e2y\'e2
na, feeling and imagination get the better of the purely intellectual and virile principle. As opposed to the Doric bareness of original Buddhism, we have here what is really a fabulous and kaleidoscopic phantasmagoria of thousands of div}{
\cf1\insrsid11894558 inities and }{\i\cf1\insrsid11894558 bodhisattva, of }{\f113\cf1\insrsid11894558 
beings who are the mythological personifications of the various states of contemplation, of symbols, worlds, heavens, and marvels. The Buddha becomes a transcendent being in the person of Amit\'e2bha, whose name means "infinite splen\-
dor," and with whom primordial memory is enigmatically associated. Amit\'e2bha reigns in the "blessed land of the West," Sukh\'e2vat\'ee
, where neither impurity, nor death, nor destruction exist; this has the same traits as those of similar lands in the ancient 
Aryan-Western traditions, in ancient Egypt, and the myth of Gilgamesh itself. These are mythical transpositions of the memory of the original western (or northwestern) home of the "divine race."1 Between Amit\'e2
bha and the world of men stands Avalokitesvara,}{\cf1\insrsid11894558  with the traits of a divine mediator, the "Lord who looks down," moved by love and compassion for all creatures.
\par }\pard \ql \fi-288\li288\ri0\sb396\sa72\sl192\slmult0\nowidctlpar\tx0\faauto\rin0\lin288\itap0 {\cf1\insrsid11894558 1. }{\i\cf1\insrsid11894558 Cf. our Revolt Against the Modem World. }{\f113\cf1\insrsid11894558 On Sukh\'e2vat\'ee. cf. the two }{
\i\f113\cf1\insrsid11894558 Sukh\'e2vati-vy\'e2ha }{\cf1\insrsid11894558 in }{\i\cf1\insrsid11894558 Sacred Books of the East, }{\cf1\insrsid11894558 vol. }{\i\cf1\insrsid11894558 49.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 221
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 While these creatures are, on the one hand, led along the path of }{\i\cf1\insrsid11894558 bhakti, of }{\cf1\insrsid11894558 
religious "devotion"-and in some cases Avalokitesvara even changes sex, and be-comes a maternal divinity, the Kuan Yin }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 Chinese Buddhism-on the other, they are each given the quality of }{
\i\cf1\insrsid11894558 bodhi, }{\f113\cf1\insrsid11894558 which is the extrasams\'e2
ric element capable of producing the miracle of illumination. Not only in each man, but-according to the more popular forms of this faith (since we must now call it a faith)-in every living being generally, a potential Buddha had to}{\cf1\insrsid11894558 
 be seen. And here, naturally, we find a resurgence of particularly virulent forms }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 reincarnational fantasies that sometimes assume ridiculous shapes as the counterpart of a doctrine }{
\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 "merits." From life to life, by accumulating "merits" of all descriptions, living beings gradually become Awakened Ones. They are helped, besides, by the }{\i\cf1\insrsid11894558 bodhisattva, }{
\cf1\insrsid11894558 who here become semicelestial beings, losing, at the same time, a large part of their Olympian traits: for, not only are men now no longer left to their own 
efforts to achieve awakening, as they were in the original austere and virile doctrine, but the }{\i\cf1\insrsid11894558 bodhisattva }{\cf1\insrsid11894558 are con\-
cerned with universal salvation. They now go to the aid of men, and make a vow not to enter }{\i\f113\cf1\insrsid11894558 nirv\'e2na }{\cf1\insrsid11894558 themselves until, with their help, all l
iving beings have arrived there too. These doctrines are certainly "generous" in the equalitarian and, we were al-most going to say, Christian sense, but they have little of the Aryan or the really traditional style about them. We no longer have before us
 the Ariyan Doctrine }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 Awakening, but a religion put together for the satisfaction of the faith and sentiments of the masses, to the detriment of the knowledge and clear vision that conforms to reality.

\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 A second aspect of the degeneration of Buddhism is th}{\f113\cf1\insrsid11894558 e philosophical one. Al-ready the later part of the P\'e2li canon, the }{
\i\cf1\insrsid11894558 Abhidhamma, }{\f113\cf1\insrsid11894558 often shows the same ste\-reotyped, unalive, and rationalistic profile that belongs chiefly to our own medieval Scholasticism. In Mah\'e2y\'e2na, thought certainly has broader play, b
ut it gives place to the misunderstanding we have already discussed. The great merit of Mah\'e2y\'e2na lies in this: that it has taken as its foundation the point of view, not of a sams\'e2
ric being, but of an Awakened One, not of an ordinary man who strives, but of a Buddha, a Tath\'e2gata, not the }{\i\cf1\insrsid11894558 terminus a quo }{\cf1\insrsid11894558 but the }{\i\cf1\insrsid11894558 terminus ad quem. }{\f113\cf1\insrsid11894558 
That which for the former cannot help being something negative and indefinite-nirv\'e2na-and which Hinay\'e2na, too, considered essentially as being evanescently distant, in Mah\'e2y\'e2na assum}{\cf1\insrsid11894558 
es, instead, undeniably positive features. Here is a question not so much }{\i\f113\cf1\insrsid11894558 of nirv\'e2na }{\cf1\insrsid11894558 as of its counterpart, illumination, }{\i\f113\cf1\insrsid11894558 prajn\'e2, }{\cf1\insrsid11894558 or }{
\i\cf1\insrsid11894558 bodhi. }{\f113\cf1\insrsid11894558 In its highest aspects, Mah\'e2y\'e2na is certainly a doctrine of illumination; but unfortunately the demon of speculation managed to find a way in. Mah\'e2y\'e2
na often transforms that which, in its nature, is something superrational and inexpressible, comprehensible only on the basis }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 
a direct transcendent experience, into a speculative concept, and it becomes the organ of a system }{\i\cf1\insrsid11894558 of }{\cf1\insrsid11894558 thought. The "void" }{\i\cf1\insrsid11894558 (sunna) }{\cf1\insrsid11894558 and the intangible }{
\i\f113\cf1\insrsid11894558 tathat\'e2 }{\cf1\insrsid11894558 con-
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 222
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
dense, in spite of themselves, into concepts of spiritual theory of knowledge and of the world. We have, thus, the equivalents-anticipated by many centuries-of West-ern absolute ideali
sm. Things only exist as creations of the mind. Mind is the original and permanent substance }{\i\f113\cf1\insrsid11894558 (bhutatathat\'e2) }{\cf1\insrsid11894558 intact and identical with itself in any phe\-nomenon. Earthly or celestial apparitions, }{
\i\f113\cf1\insrsid11894558 sams\'e2ra, men, }{\cf1\insrsid11894558 gods, Buddhas, all origi\-nate only in the mind.}{\f113\cf1\insrsid11894558 
 Mind is like the water of the ocean, phenomena are like the waves that wrinkle its surfaces: mind and phenomena are of the same substance. Outside the mind, nothing has real existence. So we arrive at N\'e2g\'e2rjuna's system.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 These ideas, which, as philosophic}{\f113\cf1\insrsid11894558 al views, have nothing to do with higher knowl\-
edge, contain, nevertheless, a reflection of it, and are thus not without a certain cathartic power. The fall of level that they represent was halted in Mah\'e2y\'e2na by the presence of a genuine esoterism that was}{\cf1\insrsid11894558 
 capable, in a restricted circle of qualified individuals, of rectifying such theories and restoring them to the higher plane to which they belong, and also of discovering the secret knowledge hidden behind the mythological form of the various beings and 
d}{\f113\cf1\insrsid11894558 ivinities in the religious aspect of Mah\'e2y\'e2na. This same "idealistic" or "unrealistic" theory, we must admit, was val\-
ued less from a theoretical point of view than from a practical one, as it was used as a kind of medicine for the purpose of purification.}{\cf1\insrsid11894558 
 The misery of beings derives from their taking as reality things that exist only as creations of their mind: deceived by the false appearances of real beings and qualities, and of different natures and val\-
ues, action takes them ever further away from true reality, nourishes "ignorance," creates ever stronger bonds and perpetuates the irrational round that the living pur\-
sue. One who steeps himself, instead, in the reality of the "void," in the unreality of everything that, in heaven or earth, seems object
ive, leaves his intoxication little by little behind him, feels a loftier calm, detaches himself from action that is due to craving and abandons vulgar interests, hate, and anger. He has now made his mind ready to receive a higher knowledge. It is in this
 }{\f113\cf1\insrsid11894558 sense that the idealism or unrealism of Mah\'e2y\'e2na, which possesses not a few points of contact with that of the Ved\'e2nta, had, and still has, a cathartic value.
\par }{\cf1\insrsid11894558 In this connection arises the problem of the extent to which a knowledge that, because it refers 
to transcendent summits, should be inarticulate, while being able, in general, to provide directional "suggestions" and to encourage moments of illumination.
\par In this very connection, and to end our exposition, we wish to say something about what is known a
s Zen Buddhism. Zen is one of the most important streams of esoteric Buddhism transplanted into China and Japan and is still in existence. Ac-cording to tradition, it is actually based on a secret doctrine transmitted from spirit to spirit by Prince Siddh
a}{\f113\cf1\insrsid11894558 ttha to his disciple Mah\'e2kassapa. Preserved through an unin\-terrupted chain of masters, it was carried, at the beginning of the sixth century A.D.,
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 223
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\f113\cf1\insrsid11894558 into China by Bodhidharma, third son of a powerful Br\'e2hman king of southwest India. From China, Zen pass
ed to Japan, where it grew powerful roots and had im\-portant developments. We are dealing, in substance, with a branch of Mah\'e2y\'e2
na esoterism, which found, in certain Taoist views (particularly in Lao-tzu's doctrine of the "void") and in certain tendencies }{\cf1\insrsid11894558 
of the Chinese mind (above all, in its feeling for nature), congenial elements with which it combined. As for the term Zen, it is itself the abbreviation of the Sino-Japanese term that corresponds to the Sanskrit }{\i\f113\cf1\insrsid11894558 dhy\'e2na }{
\f113\cf1\insrsid11894558 and to the P\'e2li }{\i\f113\cf1\insrsid11894558 jh\'e2na. }{\cf1\insrsid11894558 But here this
 term must be understood in a wider sense than we have previously given it. In general, it expresses a form of contemplation developed under the sign of the "void."
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 Zen is not, as a few have claimed, a "Chinese anomaly" of Buddhism; it is essentially a ren
ewal of the exigency that originally gave life to Buddhism in the face of Brahmanic speculation and ritualism. In fact, at one period there had taken place in Buddhism, but using different terms, the same phenomenon of decay, of scholastic formalization a
n
d of traditional and ritualistic survival, as in post-Vedic India. Zen appears to have represented as strong a reaction against all this as, in its own time, original Buddhism did against its own background of circumstances. Zen will have nothing to do wi
t}{\f113\cf1\insrsid11894558 h speculations, canonical writings, rites, or religious aber\-rations. It is even positively iconoclastic. It does not, like N\'e2g\'e2rjuna, discuss tran\-
scendental truth, but desires to create, through a direct action of the mind on the mind, the conditions for}{\cf1\insrsid11894558  its actual realization.'
\par "The Scriptures are nothing more than useless paper," says Rin-zai, a Zen mas\-ter. Another thus reprimands one who was burning Confucian hooks: "You would have done better to have burned the hooks in your mind and your heart, rath
er than these written in black and white." Texts, dogmas, precepts are so many bonds or so many crutches, to he put aside that one may advance on one's own. The Buddhist canonical literature itself is likened to a window, from which one contemplates the g
r
eat scene of nature: but to live in this scene you must jump outside the window. There is also the simile of the finger and the moon: to indicate the position of the moon, a finger is necessary: but woe to those who mistake the finger for the moon. We mus
t think the same of transcendental knowledge and achievement. As nature hates a vacuum-it is said-so Zen abhors everything that may come between real\-
ity and ourselves. Reap, if you can, the allusions contained in the doctrines: but beware of binding yourse
lf to words and concepts. The idea of a special passing-on of the true knowledge independently of the texts is the cornerstone of one of the principal schools of Zen. The state of a Buddha-it is maintained-can only he un-
\par }\pard \ql \fi-216\li360\ri72\sb396\sa72\sl192\slmult0\nowidctlpar\tx0\faauto\rin72\lin360\itap0 {\cf1\insrsid11894558 2. The data and the quotations from texts, in what follows, are taken from Kaiten Nukariya, }{\i\cf1\insrsid11894558 
The Religion of the Sumarai. }{\cf1\insrsid11894558 and D. T. Suzuki. }{\i\cf1\insrsid11894558 Essais sui }{\cf1\insrsid11894558 le }{\i\cf1\insrsid11894558 bouddhisme Zen }{\cf1\insrsid11894558 (Paris, 1940).
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 224
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 derstood by one who is himself a Buddha. To describe it in words is a task that would have been beyond }{\f113\cf1\insrsid11894558 
the power of the son of the S\'e2ky\'e2 himself.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
To illustrate the teaching of inward independence, an anecdote is told of a Zen master who, to warm himself one icy morning, chopped to pieces a consecrated statue of the Buddha and put it on the fire with the rem
ark: "The Buddha would have offered not the wood of his statue, but even his very life to help another." The Bud\-
dha, he who has taught how to cut off every bond and how to subsist without support, must not become a bond and a support. With regard to the b
oundary that separates vision from mental expression, and to the consequent necessity of an act starting from within, we find in Zen some episodes that are downright drastic. A disciple who finally asked his master to reveal to him the fundamental princip
l
e of the Buddhist doctrine, is sent to another master. The question is repeated, and the answer is a slap in the face. Referring the matter to his first master, the disciple is again sent to the second. He asks the same question and the answer is no diffe
r
ent: a slap in the face. He is sent a third time. This time the disciple, as soon as he is in the presence of the master, without a word, himself gives the other a blow on the face. The master, smiling, then tells him: "You have understood." Another Zen m
a
ster told a prince who was debating with him: "We ask nothing of the Buddha, of the Law, or of the Order." The prince then says: "If you ask nothing of the Buddha, of the Law, or of the Order, what, then, is the aim of your cult?" Here, again, the answer 
is simply a slap in the face.
\par The Zen texts are rich in anecdotes where the impulse to know intellectually is cut off by an answer that is entirely out of key, or by a brusque action by the master; they are answers or actions, however, that sometimes act in
 a mature spirit as a catharsis. They may suddenly confront you with an empty chasm into which you must jump, leaving everything behind: your self, your own mind, your theories, even your own preoccupation with liberation. A man. wishing to be initiated i
nto the knowl\-edge, knocks at the door of a Zen monastery. The only answer he gets is that the door is shut so brutally in his face that one of his arms is broken. In that instant, illumina\-
tion flashes over the man. "What is the sacred temple of the Buddha
?" asks another. The Zen master replies: "An innocent girl." "And who is the lord of the temple?" "A child in her womb." "What is the true body of the Vairochana Buddha?" The master replies: "Fetch me a jug of water." The disciple does so. The master says
: "Take it back to where it was." And this is all. An assembly was called together to hear a lecture, long anticipated, on the essence of the doctrine. The master finally appears and, without speaking, stretches out his arms.
\par This leads us onto another Zen theme: "the tongue of the inanimate." These are Seigen-Ishin's words: "Before a man studies Zen, for him mountains are mountains and waters are waters. When, thanks to the teaching of a qualified master, he has
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 225
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 attained the inner vision of the truth of Zen, for him mountains are no longer moun\-
tains and waters are no longer waters. But after this, when he has really reached the haven of calm, once again mountains are, for him, mountains and waters, waters." The second phase evidently corresponds to }{\i\cf1\insrsid11894558 nirv}{
\i\f113\cf1\insrsid11894558 \'e2na }{\cf1\insrsid11894558 when it is faced by }{\i\f113\cf1\insrsid11894558 sams\'e2ra; }{\cf1\insrsid11894558 the third, to }{\i\f113\cf1\insrsid11894558 nirv\'e2na }{\f113\cf1\insrsid11894558 
that leaves no residue. The "return" must be interpreted on the lines of the liberated experience, where every dualism is resolved, which we discussed in connection with the Mah\'e2y\'e2na doctrine of the "v}{\cf1\insrsid11894558 oid" and of the }{
\i\f113\cf1\insrsid11894558 tathat\'e2. }{\cf1\insrsid11894558 Zen, how-ever, tends to make nature itself suggest this disindividualized and liberated experi\-
ence, and to produce moments of illumination such as give a sense of the change of state, in which lies the essence of the path. The mind must come to feel that every-thing becomes manifest and reveals itself accordin}{\cf1\super\insrsid11894558 g}{
\cf1\insrsid11894558  to an absolute and unparalleled perfection: only then will it have intimations also of that }{\i\f113\cf1\insrsid11894558 nirv\'e2na }{\cf1\insrsid11894558 that leaves nothing behind it, and that corresponds to the mountains that
 are once again mountains and to the waters that are once more waters. One simile, in this connection, is quite expres\-
sive: "The shadow follows the body, the echo arises from the voice. He who chases his shadow tires his body. not knowing that it is the b
ody that produces the shadow; and he who raises his voice to drown an echo, does not know that the voice is the cause of the echo." It is also said: "The subject achieves calm when the object van\-
ishes; the object vanishes when the subject achieves calm." 
Lao-tzu had already taught: "Abandon in order to obtain." It is a question of creating a state of absolute identity with oneself, without signs, without intentions. Thus, Zen, following the steps of Taoism. speaks of an act that is a noneffort or a nonint
ention }{\i\f113\cf1\insrsid11894558 (anabhog\'e2-cary\'e2) }{\cf1\insrsid11894558 and of a corresponding resolution, like a "vow" }{\i\f113\cf1\insrsid11894558 (anabhog\'e2-pranidh\'e2na). }{\cf1\insrsid11894558 
Another saying: "As two flawless mirrors reflect, one in the other, so the concrete fact and the spirit must face each other without any foreign body being interp
osed." Once again, it is a matter of catharsis from subjectivity, of destruction of "psychology," which had al}{\cf1\super\insrsid11894558 r}{\cf1\insrsid11894558 eady been the aim of the }{\i\f113\cf1\insrsid11894558 yath\'e2bhutam }{
\cf1\insrsid11894558 of ancient Buddhism, the transparent vi\-sion conforming to reality. Then nature, in its liberty and impersonality, in its extra\-neousness to all that is subjective and affective, is able to intimate the state of illumi\-
nation. This is why Zen declares that the doctrine is found in simple and natural facts rather than in the texts of the canon, and that the unive}{\f113\cf1\insrsid11894558 rse is its real Scripture and the body of the Tath\'e2
gata. "Trees, grass, mountains, streams, stars, the sea, the moon-with this alphabet the texts of Zen are written." "Can the inanimate preach the doc\-trine?" Hui-chung replies: "Yes, it preaches with eloqu}{\cf1\insrsid11894558 ent words and without ceas
\-ing." The sun rises. The moon sets. Mountain heights. Ocean depths. Spring flowers. Fresh summer breeze. The large autumnal moon. Winter snowflakes. "These things, perhaps too simple for a common observer to pay them attention, have a deep mean\-
ing for Zen." "What is the truth?" asks a disciple. As a reply, the master Yo-shan indicates the sky with his finger and then a pitcher of water and says: "Do you see?"
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 226
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The other says: "No." Yo-shan replies: "The cloud in the sky and th
e water in the pitcher": that is all. Tung-shah says: "How wonderful is the tongue of the inanimate. You cannot hear it with your ears, but you can hear it with your eyes": with the unclosed eye of the mind, not through perception, not with logic, not wit
h metaphys\-ics. Another saying of Zen: "The leaves that fall, like the flowers that open, reveal for us the blessed law of the Buddha." We must, however, be very careful not to confuse all this with aestheticism }{\i\cf1\insrsid11894558 sui generis. }{
\cf1\insrsid11894558 The Far Eastern simplified and par\-ticularly transparent feeling for nature plays its part, as we have said. But the funda\-
mental point is to go up from nature, which is free from soul and is only itself, free from affects and subjectivity, to the perception where, in fact, "mountains ar
e again mountains and waters, waters." A Zen formula, which in some ways sums up its doctrine, is: "Reflect in yourself and recognize your own face as it was before the world" (Huei-neng).
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Together with the message of the inanimate, there is a manner in wh
ich signs, gestures, and symbols take the place of words. We have already mentioned the master of Zen who, before the assembly of monks collected to hear his discourse, confined himself to stretching his arms. Another simply raises his finger. Another pre
s}{\f113\cf1\insrsid11894558 ents a stick. It is said that Mah\'e2
kassapa was chosen by the Buddha for the trans-mission of the esoteric doctrine in similar circumstances: the Buddha, in the midst of his disciples, had raised a bunch of flowers into the air; only Mah\'e2kassapa among those }{\cf1\insrsid11894558 
present had smiled and inclined his head in assent. Words limit. A sign can, however, at a suitable time, cause moments of illumination.
\par From these antecedents, it is not difficult to understand that Zen insists above all on a spiritual awakening, or change of inner state, that is sudden and discontinuous. The opening of the third eye. }{\i\cf1\insrsid11894558 satori, }{
\cf1\insrsid11894558 illumination, is a condition that happens sud\-denly, destroying all that has gone before, appearing to be without origin, without "becoming." The theme of the }{\i\cf1\insrsid11894558 Vajracc}{\i\f113\cf1\insrsid11894558 hedik\'e2 }{
\f113\cf1\insrsid11894558 is echoed in Zen: the Tath\'e2
gata is so called because he does not come from anywhere and does not go anywhere. "When he appears, he comes from nowhere, and when he disappears, he goes nowhere-and this is Zen." And again: "Where there really is a comi}{\cf1\insrsid11894558 
ng in or a going out, there great contemplation is not. Zen, [the contemplative state, the state of illumination-awakening] in its essence, is without birth."
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 At one period, nevertheless, Zen became divided into two different schools: that of the south }{\i\cf1\insrsid11894558 (yuga-pad) }{
\cf1\insrsid11894558 which lays greater emphasis on the discontinuity of the awak\-ening: and that of the north }{\i\cf1\insrsid11894558 (krama-vrittya) }{\cf1\insrsid11894558 which, instead, allows of a certain gradu\-
alness. But both agree that it is essential, at a particular moment, to know how to "jump out of the
 'I'," how to "vomit forth the 'F." This may be brought about also by violent sensations, even by a physical pain, by something, according to a Chinese saying, that "twists the bowels nine times and more." We have al}{\cf1\super\insrsid11894558 r}{
\cf1\insrsid11894558 eady told of the
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 227
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 episode of the bro
ken arm; and there are many like it. It seems that, in some places at the present time, an operation not unlike strangulation is carried out, by means of which the disciple, who is suitably prepared, is forced forward toward a void into which he cannot bu
t jump.
\par }\pard \ql \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 As for preparation, the methods of Zen do not differ essentially from what we have already described as Ariyan ascesis.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 First, make oneself master of external objects by substituting a condition of activity for the usual one of passivity. Realize th
at wherever a desire pushes a man toward a thing, it is not he who has the thing, but the thing that has him. "He who takes a liquor believes that he drinks it; whereas it is the liquor that drinks him." Detach oneself. Discover and love the active princi
ple in oneself.
\par Second is mastery of the body. Establish one's own authority over the entire organism. "Imagine that your body is separate from you: if it shouts, make it be silent, as a severe father does his child. If it shows temper, hold it in, as one d
oes a curbed horse. If it is ill, administer to it what is necessary, as a doctor to his patient. If it disobeys, chastise it, as the master chastises the turbulent pupil." Temper oneself physically. Establish with oneself a "trial of endurance" by accust
oming oneself, for example, to undergoing freezing cold in winter and in summer a torrid heat. And so on.
\par Third is the control of mental and emotive life in order to promote and consoli\-date a state of equilibrium. There is the appeal to one's inner nobility: "It is ridicu\-
lous"-it is said in Zen-"that a being endowed with the nature of a Buddha, born to be master of every material reality, should be enslaved by little cares or frightened by phantasms that he himself has created, should let his mind he swaye
d by passions or dissipate his vital energy in irrelevant things." Anxieties, recriminations, or nostalgias for the past, imaginings or anticipations for the future, enmity, shame, and disturbance, all these must be put aside. One may help oneself, eventu
a
lly, by means of the "idealistic" theory (cf. p. 223)-which may help one to realize the irrationality of so many of the mind's impulses, and to regaining power over one's heart. Further-more, one must simplify oneself, one must resolutely cut down the par
asitical over-growth of vain and muddled thoughts. To the question: "How shall I learn the law?" a Zen master, Poh Chang, replied: "Eat when you are hungry and sleep when you are tired." Calm and equilibrium-the }{\i\cf1\insrsid11894558 samatha }{
\cf1\insrsid11894558 that we have frequently mentioned-mus
t become a habit. Here is an anecdote: When commanding an army in battle, even in his headquarters, O-yo-mei would discuss Zen doctrines. He was informed, on one occasion, that his advanced troops had been defeated; he calmly continued his discourse. Shor
tly after, he was told that, in the later developments of the battle he had become the victor. The commander remained as calm as before, and did not, even then, change his discourse. This is how one gradually apprehends the existence
\par }\pard \qc \li0\ri0\sb180\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 228
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 of a principle that cannot be altered by doubt or fear any more than the light of the sun can be destroyed by fog or clouds.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Fourth: When we come to the aforesaid "throwing out of the mind" or "of the 'I';" we find that we are here faced with some sort of discontinuity, for 
which there is no means of preparing, because it is an actual change of state. To one who was astonished at the saying, that the world enters into the mind, a Zen master replied saying that the difficulty consists, rather, in making the mind enter into th
e}{\f113\cf1\insrsid11894558  world. It is a matter of the breaking of the shell constituted by the mind, of which a Mah\'e2y\'e2na text we have already quoted, speaks; only then does one have the intuition that }{\i\f113\cf1\insrsid11894558 nirv\'e2na, }
{\cf1\insrsid11894558 when understood as one term of an opposition, is itself an illusion, a bond, the object of an imperfect knowledge.
\par Zen uses a twofold symbolism for the structure of its discipline: that of the "five degrees of merit" and that of the vicissitudes of the man and the hull.
\par }\pard \qj \li360\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin360\itap0 {\cf1\insrsid11894558 The "first degree of merit" corresponds to the "conversion"-similar to }{\i\f113\cf1\insrsid11894558 pabbajj\'e2,
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 the "departure" of the ancient Buddhist teaching: a man turns from the outer world toward the inner world. The illuminated, extrasams\'e2
ric "I" is here portrayed as a king to whom one declares allegiance. The second degree of merit }{\cf1\insrsid11894558 
is "service"-that is to say, faithfulness and loyalty to this inner sovereign. The third degree is "valor," what one must show when confronting and combating all opposition to the king. Then there is the "merit of him who cooperates," due to one who is no
t simply good at defense and fighting, but who is admitted to the positive government of the state. The final degree of merit: "beyond merit" or "merit that is not merit" (an ex\-
pression to be understood in the same sense as "acting without acting") is the 
degree of the king himself, whose nature one assumes. Here action ceases or, if you prefer, action is manifested in the form of nonaction, of spontaneity. The being and the law are here identical.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 And now the second Zen symbolism, made up of ten well-known
 illustrations corresponding to ten episodes in the adventures of a drover and a hull. The mind-represented in the preceding allegory, by the king-or rather, "illumination," the }{\i\cf1\insrsid11894558 bodhi }{\cf1\insrsid11894558 
element, is conceived as a precious stone, always fresh and pure, even w
hen buried in dust. It has to be found as the drover seeks a bull. The first figure is. in fact, uncertain search. The second is hope: the animal has not yet been seen, but its tracks have been sighted. Third: the hull is seen in the distance, and a cauti
o
us advance toward it is made. Fourth: the animal is suddenly seized, and it tries in vain to escape. Fifth: the animal is tamed, mastered, and fed, so that finally it follows the drover as if it were his shadow. Sixth: the drover is carried home by this a
n
imal that serves him as a mount. Seventh: "the forgetting of the animal and the remembering of the man." Eighth: "the forgetting both of the bull and of the man"-the corresponding figure gives only a large empty circle: we are at the point of overcoming a
ll dualism in the
\par }\pard \qc \li0\ri0\sb180\sa432\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 229
\par }\pard \ql \li288\ri0\sa1872\nowidctlpar\tx0\faauto\rin0\lin288\itap0 {\cf1\insrsid11894558 
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
"void," in liberated consciousness. Ninth: return to the origins and to the source-we remember the Zen saying: "rediscover your own face as it was before the world." Last figure: going into the town with the hands open; this phase sho
uld he compared with that in which, once again, "mountains are mountains and waters, waters." It is the point at which transcendency becomes the clarity of an immanence that is free from the stain of the "I"; it is the state in which there is nothing that
 
comes or goes. that enters or leaves. Asa corollary of this, some Zen masters have declared that self-application and self-concentration and the seeking of solitary and silent places belong to the heterodox teachings. "Do not he attached to anything whats
oever: if you understand this, walking or standing, sitting or lying, you will never cease to be in the state of Zen, in the state of contemplation and of illumination."
\par }\pard \qj \fi360\li0\ri0\sa6480\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The Zen masters teach that the blessed order of the ancient Ariya, seated round Prince }{\f113\cf1\insrsid11894558 
Siddhattha, is even now gathered at the Vulture's Peak, that is to say, at the symbolical place where, in the Mah\'e2yana texts, the Awakened One is supposed most frequently to have spoken and that expresses the traditional idea of the "cen\-
ter," the "center }{\cf1\insrsid11894558 of the world."
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 230
\par }\pard \qc \li0\ri0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 19
\par }\pard \qc \li0\ri0\sb1188\sl360\slmult1\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 The Ariya Are Still Gathered\line on the Vulture's Peak
\par }\pard \qj \li0\ri0\sb864\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
In this book we have not set out to make Buddhist propaganda but, rather, as we said, to indicate the fundamental elements of a complete system of ascesis: these ele\-ments may be foun
d in other traditions also, but they appear with particular clarity in the Buddhist teaching, which lends itself admirably to our purpose for the various reasons that we discussed at the beginning.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 It now remains to suggest the significance that an ascesis of this sort may have at the present day.
\par We need hardly stress the fact that the modem world stands, more completely so perhaps than in any other civilization, at the opposite pole to that of an ascetic view of life. We are not talking here of the religi
ous problem that, as we have seen, has no direct relationship to higher ascesis. We are speaking of fundamental orienta\-tions of the spirit.
\par }\pard \qj \fi360\li0\ri0\sa216\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 It would be hard to deny that "activism," the exaltation and practice of action understood as force, impetus, becom
ing, struggle, transformation, perennial research, or ceaseless movement, is the watchword of the modern world. The world of the "being" is drawing to its close, and this decline has for long been hailed with joy. Not only do we have today the triumph of 
activism, but also a philosophy }{\i\cf1\insrsid11894558 sui generis at }{\cf1\insrsid11894558 
its service; a philosophy whose systematic criticism and whose speculative apparatus serve to justify it in every way while pouring contempt and heaping discredit on all other points of view. Interest in pure k
nowledge has become ever more displaced by interest in "living" and in "doing" or, at any rate, by interest in those departments of knowledge that can he employed in terms of action or practical and temporal real\-
ization. Today the nature and potentialities of pure knowledge, that is to say, knowl\-edge whose peculiar object-as in the traditional ideal of all periods-is superindi\-vidual and superhistorical reality is almost unknown. Our contemporaries grow ever

\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 231
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 more accustomed to disregard the "being" as
pect of things and concentrate, instead, upon their aspect as "becoming," "life," "movement," "development," or "history."
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 "Historicism" and "the cult of becoming" beat out the rhythm of activism, even on the cultural plane. Pragmatism, voluntarism, irrati
onalism, varieties of the reli\-
gion of "life" and "actuality," relativism, evolutionism, progressivism, Faustism, are lines of speculation that, in spite of their different guises, all spring from the same motive. And this, then, is merely the translation 
into terms of self-consciousness and intellectual justification of the central motive of the precipitate life of these times, with its tumult, its agitation, its fever for speed, its mechanization devoted to the shortening of all intervals of space and ti
m
e, its congestive and breathless rhythm that is. particularly in the New World, carried to its limit. There the activist theme really reaches paroxysmal and almost pandemic heights and completely absorbs the whole of life, whose horizons, moreover, are th
ereby restricted to the dark and gloom that are natural to wholly temporal and contingent achievements.
\par It is too an ominous fact that forces of a collectivist and therefore subpersonal nature must gain more and more power over beings who have no real tradi
tional support and are racked by a fundamental restlessness. The activist world is also essentially a featureless and plebeian world, ruled by the demon of collectivism: it is not only the scene of triumph of what has been called "the ideal animal," but i
t
 is also a world that is essentially "telluric," moved by forces that are hound up with the elements of "mass" and "quantity," where action, force, strife, and even heroism and sacrifice are seen to become increasingly irrational, devoid of light, "elemen
tal," and altogether earthly.
\par }{\f113\cf1\insrsid11894558 That which the ancient Indo-Aryan wisdom had denoted by the symbol of sams\'e2
ric existence, and which corresponding Western traditions had styled "the Age of Iron," can now he said to be at the height of its career; and there is }{\cf1\insrsid11894558 
no lack, either in Buddhism or in similar traditions, of texts in which such characteristics of times to come were predicted with astonishing accuracy.' We repeat, however, that the main characteristic of our times is not that life tends to exhaust itself
 }{\f113\cf1\insrsid11894558 almost exclusively on the sams\'e2
ric plane, but that our civilization stimulates and exalts this kind of life, and considers it, not so much as a state of fact, but rather as something of value, as something that should be, as something that is right. It mus
t be unique in all history that sams\'e2ra should become the object of a species of mystique or religion. The new philosophies of life, of becoming, of the }{\i\cf1\insrsid11894558 elan vital, }{\cf1\insrsid11894558 
which flourish on the borders of practical activism, have just this significance and even come to exalt in human exist\-
ence all that is unconscious spontaneity, pure vitality, prepersonal biological sub-stratum and which is therefore, essentially prehuman and subhuman.
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li144\ri72\sb72\sa72\nowidctlpar\tx0\faauto\rin72\lin144\itap0 {\cf1\insrsid11894558 1. }{\i\cf1\insrsid11894558 Cf. Revolt Against the Modern World. }{\cf1\insrsid11894558 appendix.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 232
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 To think that we can e
ffectively react against such a state of affairs, taken as a whole, would be frivolous, and would mean (unless we are simply dealing with intel\-
lectual reactions) ignoring the remote causes that have gradually led up to it they are causes that cannot be re
moved in a day. But although success on a large scale, taking into account the general orientation of the modern world, is at present very remote, yet it might be achieved locally within the circle of an elite, of a certain number of qualified individuals
.
 The only possible point of reference, here, is ascetic values, in the fullest, purest, and strictest meaning of the term. The affirmation of an ascetic vision of life is today particularly necessary in view of the unparalleled force of the "telluric" and
 }{\f113\cf1\insrsid11894558 sams\'e2ric element in the modern world.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
The prejudices that have been created or encouraged by certain quite special, abnormal, and un-Aryan forms of ascesis we have already removed. Let no one, then, declare that ascesis means renunciation, flight from the 
world, inaction, quiet-ism, or mortification. The affirmation of a background of pure transcendency to bal\-
ance a world that is ever more and more the captive of immanency, is the first point and the first task. But another point, not less important, conce
rns that very action that lies so close to the heart of our contemporaries. Indeed, one could justly maintain that those who despise all asceticism know nothing of what action really is, and what they exalt is merely an inferior, emasculated, and passive 
form of action. The sort of activism that consists in fever, impulsiveness, identification, centerless vertigo, pas\-
sion, or agitation, far from testifying power, merely demonstrates impotence. Our own classical world knew this well: the central theme of the Ciceronian oration }{\i\cf1\insrsid11894558 Pro }{\cf1\insrsid11894558 
Mar-cello is just this: there is no higher power than that of mastery over oneself. Only those who possess this mastery can know what is the true action, which shows them also to the outside world, not as those who are acted upon, 
but as those who truly act. We remember the illuminating Buddhist saying: he who goes, stands still-he who stands still, goes. For this very reason, in the traditions springing from the same root all movement, activity, becoming, or change was referred to
 the passive and female principle, while to the positive, luminous, masculine principle were attributed the particular qualities of immobility, unchangeability, and stability. We can, then, defi\-
nitely affirm the existence of an ascesis that in no way signifies quietism but that is, rather, the prerequisite for a higher, aristocratic ideal of activity and virility.
\par This ideal-let it be noted-is in no way a monopoly of the East. The basic idea with which we are dealing is traditionally Aryan, whence we can al
so find it among ourselves. The same idea was expressed on the metaphysical plane by Plotinus when he spoke of the becoming that is only "the flight of beings that are and that are not," or by Aristotle when he discussed the "still Mover." or, on the ethi
cal plane. by the
\par }\pard \qj \li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }\pard \ql \li0\ri72\sb72\sa72\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 2. Cf. ibid., pan 2, passim.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 233
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
Roman Stoa with its emphasis on the sidereal and unchangeable element of the mind as the basis of all human effort and dignity. One who is the cause and effective master of motion does not himself move. He
 inspires motion and directs action, but he himself does not act, in the sense that he is not transported, he is not involved in action, he is not action, but is, on the other hand, an impassive, utterly calm and imperative superiority, from whom action p
r}{\f113\cf1\insrsid11894558 oceeds and on whom it depends. As opposed to this idea of true and mastered action, which is only thinkable, however, on the basis of purification from the sams\'e2ric element, one who acts while identify\-
ing himself with his action, impulsively, urged by pas}{\cf1\insrsid11894558 sion. by desire, by the irratio\-
nal, by restless need or vulgar interest, such a one does not really act, but is acted upon. However paradoxical it may sound. his is a passive action-he stands under the sign, not of virility, but of femininity. And under t
he sign of femininity, the whole modem "telluric" and activist world also stands.' It is only a lower, anti-aristocratic form of action that predominates here. Otherwise, it actually betrays that half-conscious desire to deafen and distract, that agitatio
n}{\f113\cf1\insrsid11894558  and clamor that reveal dread of the silence, the internal isolation, the absolute being of higher nature, or it becomes a weapon employed in the revolution of man against the eternal that indeed marks the limit of the sams
\'e2ric "ignorance" and intoxication}{\cf1\insrsid11894558  of fallen beings.
\par }\pard \qj \fi288\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
All this is generally true of asceticism as a whole. More particularly, it is even possible to demonstrate historically that the ancient Oriental Aryan forms of ascesis are also capable of this application. We should not forget that. if 
the East, whether Indo-European or Asian, has not until now given to a modern man the impression, from certain aspects, of a civilization that is activistically practical, this is due not to a lack of strength, but to the fact of having absorbed its princ
i
pal energies in the vertical direction that is beyond becoming and history; few of the well-horn in these civilizations had, or have even now, much interest in other forms of achievement. But where these achievements, through external circumstance or thro
ugh the devel\-
opment of special vocations, have acquired a certain power of attraction over the spirit, the East has shown, on the same plane of action, what energy and will can do when they are shaped essentially by the ascetic view of life. Anyone who obj
ects and points out, for example, the more recent political state of India, forgets that this country, quite apart from its original epics, had its own imperial cycle under Candragupta and under Asoka, a sovereign who was profoundly Buddhist. Besides, we 
know of no Western text in which heroism and warlike action have received a transcendental justification so precise and a transfiguration so high, as in the
\par }\pard \qj \fi-144\li288\ri72\sb468\sa72\sl192\slmult0\nowidctlpar\tx0\faauto\rin72\lin288\itap0 {\cf1\insrsid11894558 3. In reality, all the ancient forms of "telluric" civilizations developed in close connection with 
feminine and promiscuous cults and with the naturalistic-vital substratum of existence. Cf. J. J. Bachofen. }{\i\cf1\insrsid11894558 Das Mutterrecht}{\cf1\insrsid11894558  2nd edn. (Basel, 1897).
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 234
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\i\f113\cf1\insrsid11894558 Bhagavadg\'eet\'e2;4}{\cf1\insrsid11894558  while on another level it is well known that of all the troops England gathered in her em
pire, those provided by India were the best qualified, composed as they were, not of "soldiers," but of warriors by race and vocation. And it was from warrior stock-as we have seen-that Prince Siddhattha himself came.
\par }\pard \qj \fi432\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 But a better example is offered us by 
Japan. It has been justly stated5 that "the Russo-Japanese War, to the great surprise of most of the European world, showed us how the supposed `emasculated Oriental immobility' could purposively and hero\-
ically fight, on land and sea, the so-called virile
 Western mobility. The heroism of the Japanese, educated for a millennium and a half by Buddhist doctrine, has shown unmistakably that Buddhism is not the opiate that everyone previously imagined." Anyone with the interests of the West at heart should ind
e
ed hope that the future will not create a change of mind in the Oriental peoples whereby they are led to apply against the West their enormous spiritual potential; that the power that has been created by a millennial ascetic vision of life, should be dire
cted onto the temporal plane on which most of Europe, having cut itself off from its best traditions, has chosen to concentrate.
\par It was not entirely unintentional that, at the end of this book, we spoke of Zen Buddhism. This particularly esoteric form of the Buddhist doctrine has been the most congenial to the Japanese warrior nobility, and Zen has even been called "the reli\-
gion of the Samurai." According to the Japanese point of view, if a man is a man, and not an animal, he can only be a Samurai: courageo
us, upright, trustworthy, virile, faithful and full of controlled dignity and ready for any active sacrifice. But the precepts of virility, loyalty, courage, control of the mind, instincts, action, and disdain for a soft life and empty luxury-all these ar
e elements of Bushido, the ethics of the Samurai warrior nobility, found in the Zen ascesis, which derived from the Buddhist Doctrine of Awakening their confirmation, integration, and likewise their transcen\-
dent basis."It was thus that the Japanese noblema
n was capable of a quite special and unconditioned form of heroism: not "tragic" but "Olympian," the heroism of one who can give away his complete life without regrets, with a clear vision of the goal in view and with an entire disregard for his own perso
n, because he is not life and is not person, but already partakes of the superindividual and supertemporal.
\par These are only examples; and we do not wish to give the idea that we are mak\-ing a defense of the East or of the Far East. Let us repeat: we are dealing here with general views of life, a distinction between East and West does not enter the discus\-
sion since the opposition is one of supernational and supercontinental nature. Our
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 4.\tab}}\pard \qj \li216\ri0\sb468\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls164\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}
\faauto\ls164\rin0\lin216\itap0\pararsid11894558 {\i\cf1\insrsid11894558 Cf. Revolt Against the Modem World, }{\cf1\insrsid11894558 pp. 120-21.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 5.\tab}}\pard \qj \li216\ri0\sl192\slmult0\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls164\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}
\faauto\ls164\rin0\lin216\itap0\pararsid11894558 {\i\cf1\insrsid11894558 G. }{\cf1\insrsid11894558 de Lorenzo. }{\i\cf1\insrsid11894558 India e buddhismo antico, }{\cf1\insrsid11894558 5th ed. (Bari, 1926), p. }{\i\cf1\insrsid11894558 7.
\par {\pntext\pard\plain\i\cf1\insrsid11894558 \hich\af0\dbch\af0\loch\f0 6.\tab}}\pard \ql \li216\ri0\sa72\nowidctlpar\tx0\tx360{\*\pn \pnlvlbody\ilvl0\ls164\pnrnot0\pndec\pnstart4\pnindent360 {\pntxta .}}\faauto\ls164\rin0\lin216\itap0\pararsid11894558 {
\i\cf1\insrsid11894558 Cf. }{\cf1\insrsid11894558 Nukariya. }{\i\cf1\insrsid11894558 The Religion of the Samurai, }{\cf1\insrsid11894558 pp. }{\i\cf1\insrsid11894558 36-50.
\par }\pard \ql \li3312\ri0\nowidctlpar\tx0\faauto\rin0\lin3312\itap0 {\i\cf1\insrsid11894558 235
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
own Middle Ages also knew a sacred heroism, and its history likewise shows, in majestic strokes, how a heroic cycle-whenever the corresponding vocation is 
present-can develop under the influence of an ascetic view of life, even when this view presents deviations, shortcomings, and limitations of considerable importance as happens in the case of Christianism. Either as detachment beyond action, or as detachm
ent in action and for action, there exists a common tradition. We have pur\-posely made considerable use of the term "Olympian" in order to remind those who might forget. From the ancient Mediterranean "Olympian" world, where the opposi\-
tion between region o}{\f113\cf1\insrsid11894558 f being and region of becoming, between the cycle of genera\-tion and the superworld corresponds exactly to the Indo-Aryan opposition between sams\'e2ra and }{\i\f113\cf1\insrsid11894558 nirv\'e2na, }{
\cf1\insrsid11894558 we derive our highest heritage, that which the modem world has forgotten but which still persi
sted in some measure among the Germanic and Roman elements of the best of the Middle Ages. The Olympian view of life, to which every true ascetic value is intimately hound. is the highest, most original, and most Aryan of the West. It holds the symbol of 
all that, in a higher sense, can be called classical and aristocratic.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\f113\cf1\insrsid11894558 A return to ascetic values can, then, be conceived in two forms and in two de\-grees. A formation of life newly oriented toward the extrasams\'e2
ric and "sidereal" element can, in the first }{\cf1\insrsid11894558 
place, teach what real action and mastery are to all those who know only their most obscure and irrational forms. In the second place, ascesis as affirmation of pure transcendency, as detachment, not only in action, but beyond action, toward awakening, ca
n
 ensure that the immobile is not overturned by the changeable, that forces of centrality, forces of the world of being are set up against forces of becoming. Nor should we think of this second process as though we had to do with the presence of guests of 
s}{\f113\cf1\insrsid11894558 tone at a banquet of the agitated and fanatical. To inspire and establish, even in scattered and unknown beings, extrasams\'e2
ric forces, may be an action whose invisible effects, even on the plane of visible and historical reality, are considerably more impo}{\cf1\insrsid11894558 
rtant than many might imagine. It is Buddhist teaching that the Ariya are able to work from a distance, for the good of many, in the human sphere as well as in the "divine,"' and these spheres would be harmed by differences among the Ariya.' It is Buddhis
t
 doctrine that when the Ariya, in their disindividualized consciousness, suffuse the world with the irradiant contemplations, they can liberate forces that go out into it and act invisibly upon distant lands and destinies. We think it possible that should
 the course of history, in spite of appear\-ances, not deteriorate further, this may perhaps be due, less to the efforts and direct action of groups of men and leaders of men, than to the influences proceeding, through
\par }\pard \ql \li0\ri5256\sb396\sl192\slmult0\nowidctlpar\tx0\faauto\rin5256\lin0\itap0 {\i\cf1\insrsid11894558 7. Cf., e.g., Majjh., }{\cf1\insrsid11894558 31. \line 8. Ibid., 104.
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 236
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
the paths of the spirit, from the secret realizations of a few nameless and remote ascetics, in Tibet or on Mount Athos, among the Zen, or in some Trappist or Carthusian cloister of Europe. To an awakened eye, to an eye capable of seeing with the si
ght of one on the Further Shore, these same realizations would appear as the only steady lights in the darkness, as the only peaks emerging, calm and sovereign, above the seas of mist down in the valleys.9 Every true ascetic realization becomes inevitably
 transformed into a support-an invisible one, but for all that nonetheless real and efficacious-for those who, on the visible plane, resist and struggle against the forces of an obscure age.
\par }\pard \qj \fi288\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 Lastly, let us say a few words about that special class of reader who is interested in "spiritualism." We have already, in our }{\i\cf1\insrsid11894558 
Maschera e volto dello spiritualismo contemporaneo, }{\cf1\insrsid11894558 warned such readers against the errors and confusions that have been set afoot by many modern trends through mistaken aspirations toward the su\-
pernatural and supersensible. Should anyone seriously harbor such aspirations, he must take careful stock of such errors and confusions and, above all, not deceive himself that true realization of what lies beyond the human condition is possible without r
igorous "ascetic" preparation and consolidation. Given the conditions in which the Westerner now finds himself and which we have frequently mentioned, such preparation is, today more than ever indispensable. We should then he under no illusions about the 
r
eal nature of knowledge or "occult" discipline, particularly when we are dealing with what our contemporaries put forward. A doctrine, such as the one we have discussed, gives a very good idea of the possibility of an Aryan and aristocratic path beyond sa
m}{\f113\cf1\insrsid11894558 s\'e2ric existence. This path will have no need of "reli\-
gious" aids. dogmas, or petty moralities, and it genuinely corresponds to the will for the unconditioned. But, at the same time, this doctrine shows no less clearly the preliminary conditions for ascesi}{\cf1\insrsid11894558 
s and detachment that are absolutely imperative for any enterprise of a transcendent nature. It also shows that the path of awakening-identical in its spirit with every true "initiation"-is absolutely irreconcilable with all that is implied by confused my
s
ticism, mediumistic cults, the subconscious, visionarism, manias for occult phenomena and powers, and neopsychnoanalytical contaminations. It is well known that interested circles-either confessionalists or "illumined" in the profane and "critical" sense-
r
ely on such spiritual deviations in their attempt to heap discredit upon the ideals and kinds of wisdom that, in one form or another, were always recognized as the culminating point of every normal and traditional civilization. To realize that, as we have
 indicated, there is similar content in the path announced by a figure of the dignity and grandeur of Prince Siddhattha.
\par }\pard \ql \fi-288\li288\ri72\sb396\sa72\sl192\slmult0\nowidctlpar\tx0\faauto\rin72\lin288\itap0 {\cf1\insrsid11894558 9. We may here call to mind the words of the }{\i\cf1\insrsid11894558 Atharva Veda (12.1.1): }{\cf1\insrsid11894558 
"The great truth, the powerful order }{\i\cf1\insrsid11894558 (rta), }{\cf1\insrsid11894558 the initiation, the ascesis, the rite and the sacrifice sustain the earth."
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 237
\par }\pard \qj \li0\ri72\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
the Buddha-and that this path, even if only in distant and varied reflections. is now related to the faith of more than four hundred million followers-such a realization should he enough to forestall any attempt by such shortsighted or malicious individu
\-als to cause error and confusion of thought.
\par }\pard \qj \fi360\li0\ri72\sl276\slmult0\nowidctlpar\tx0\faauto\rin72\lin0\itap0 {\cf1\insrsid11894558 
In the opposite field, we must say something in particular about two currents: the one, followed by those who, though themselves Orientals, apply themselves
 to "adapting" ideas of the ancient traditions in their own way and to popularizing them in the West; and the other, which aims at introducing the concept of a new "modem initiation."
\par The first case brings to mind the Hindu parable of a man who, when surro
unded by water in a drenching rainstorm, made a great effort to draw some up from a muddy well. As far as the Oriental traditions go, or rather, the various Oriental forms of the one tradition, the situation we have to deal with is different from that exi
s
ting in the West. Even in the case of transcendent wisdom there exist ancient texts, for the most part translated and available to all, where we can find, in a purer and more complete form, all that such people would vulgarize and reduce, at best, to an e
mas\-culated reflection of the original. Anyone who can lay his hands on the Buddhist texts or the }{\i\f113\cf1\insrsid11894558 Bhagavadg\'eet\'e2 }{\f113\cf1\insrsid11894558 or the yoga and Ved\'e2
nta texts should be able calmly to close the doors on these modem publishers and commentators and adaptors, leaving himself on}{\cf1\insrsid11894558 
ly the serious task of study and achievement. But, the true reason for the success of such new expositions is to he found where they are the most accommodat\-
ing, least rigid, least severe, most vague, and ready to come to easy terms with the prejudices and weaknesses of the modem world. Let everyone have the courage to look deeply into himself and to see what it s that he really wants.
\par The second current differs from the first in that it makes no attempt to adapt or spread a kind of wisdom that is either ancient or Oriental. On the contrary it main\-
tains that such forms of knowledge are unsuitable for the man of today who requires an altogether modern kind of "initiation." This is based upon evolutionism applied to affairs of the spirit. An evolutionary deve}{\f113\cf1\insrsid11894558 
lopment of the world and of humanity is assumed, and it is thought that even the spirit should conform to this law and follow this development. There is no trace of such an idea in the teachings of any school of wisdom. The world is what it is, sams\'e2
ra, sa}{\cf1\insrsid11894558 id the Indo-Aryans; }{\i\f109\cf1\insrsid11894558 \'ea\'fd\'ea\'eb\'ef\'f2 \'f4\'e7\'f2 \'e3\'e5\'ed\'dd\'f3\'e5\'f9\'f2,}{\cf1\insrsid11894558  an eternal cycle of generation, said the ancient Greeks. And in }{
\i\f113\cf1\insrsid11894558 sams\'e2ra }{\cf1\insrsid11894558 there is no "evolution," there is no beginning and there is no end. By "going" one does not reach the "end of the world." The direction in which we may find awakening and libera\-
tion, the direction of initiation, is vertical and has nothing to do with the course of history.
\par }\pard \ql \li360\ri72\sa324\nowidctlpar\tx0\faauto\rin72\lin360\itap0 {\cf1\insrsid11894558 Certainly, the condition of modern man is very different from that of ancient
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 238
\par }\pard \qj \li0\ri0\sl276\slmult0\pagebb\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 man-and in the course of this study we hav
e repeatedly emphasized this fact. A "fall" or a "descent" has taken place, which is in no way a happening in an evolutional scheme, designed to produce, in a "happy ending," something higher than ever ex\-
isted before. If this fall has any significance, it
 is that it shows the terrible power of the liberty of the spirit that can design and bring about even its own negation. There-fore the only thing to do is to admit that the ancient teachings cannot he used today without due consideration, and modem man m
u
st apply himself to a thankless task of reintegration: he must take himself back spiritually to the state of mind that has, always and everywhere, been the point of departure of a way that is essentially unique. There is no room for a "modem initiation" i
n a specific sense; by definition all that is modern is the contradiction of anything to do with initiation.
\par }\pard \qj \fi360\li0\ri0\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 If, when we speak of "modem initiation" we wish to claim for it the characteris\-tics of a "spiritual science," of a discipline that is as clear and 
exact as regards the supersensible world and the instruments of inward development as modem science is in regard to its own field and instruments, then we must show where in this respect it does more than simply state the problem.
\par }\pard \qj \fi360\li0\ri0\sa1692\sl276\slmult0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 It is, rather to traditio
nal doctrines such as the one that we have laid before him in the present book, that the reader who is attracted by true spirituality should turn, to understand what a "spiritual science" really is: these doctrines will teach him the clarity of pure knowl
edge, divorced from all forms of visionary "clairvoyance," joined to a spiritual sovereignty, and to the will to break not only the human bond, but the bond formed by any other "world." Modem man has not only to fight against materi\-
alism, but must also defend himself from the snares and allures of false supernatu\-
ralism. His defense will be firm and effective only if he is capable of returning to the origins, of assimilating the ancient traditions, and then of relying upon the ascesis to carry out the task 
of reestablishing his inner condition. For it is through this that these traditions will reveal to him their deepest and perennially real content and show him, step by step, the path. In conclusion, we would like to repeat the ancient Roman augural formul
a: }{\i\cf1\insrsid11894558 quod bonum faustumque sit. }{\cf1\insrsid11894558 
We would, that is to say, count it as most fortunate if this further modest contribution of ours to the understanding of premodern spirituality were to serve someone as something more than a simple read\-ing. Only then could we 
repeat the formula of the Ariya: }{\i\cf1\insrsid11894558 katam karani}{\cf1\insrsid11894558 yam-"done is what was to he done."
\par }\pard \qc \li0\ri0\nowidctlpar\tx0\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 239
\par }\pard \ql \li0\ri0\nowidctlpar\faauto\rin0\lin0\itap0 {\cf1\insrsid11894558 
\par }}